A

*Agārasmā anagāriyaṃ pabbajito

Renderings

• agārasmā anagāriyaṃ pabbajito: gone forth from the household life into the ascetic life

• pabbajito: gone forth [into the ascetic life]

Introduction

Agārasmā anagāriyaṃ: abandonment of the household life

Agāra means house or hut, ‘usually implying the comforts of living at home,’ says PED (sv Agāra). DOP calls agāra ‘the household life,’ and anagāra ‘the homeless state; the ascetic life.’ We render agārasmā anagāriyaṃ pabbajito as ‘gone forth from the household life into the ascetic life.’ What is abandoned in going forth is not a roof over one’s head, but the property, security, and pleasures of lay people, as expressed here:

• Abandoning an inconsiderable or considerable fortune, and an inconsiderable or considerable circle of relatives, he shaves off his hair and beard, clothes himself in ochre robes, and goes forth from the household life into the ascetic life.
☸ So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ cā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati (M.1.179).

Illustrations

Illustration: agārasmā anagāriyaṃ pabbajeyyan, go forth from the household life into the ascetic life; pabbājetu, let someone go forth [into the ascetic life]

Soṇa Koṭikaṇṇa said ‘It is not easy while living the household life to live the religious life, utterly perfect and pure as a polished shell.’
☸ nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ

He said ‘How about if I shaved off my hair and beard, and went forth from the household life into the ascetic life?'
☸ Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan ti

Let me go forth [into the ascetic life], Master Mahākaccāna!"
☸ Pabbājetu maṃ bhante ayyo mahākaccāyano ti.

Mahākaccāna replied, "It is hard, Soṇa, the life-long, one-meal-a-day, solitary bed, celibate life. Please, stay as a householder, apply yourself to the Buddha’s training system and, on the Observance Day, to observing one-meal-a-day, the solitary bed, and celibacy.
☸ dukkaraṃ kho soṇa yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ iṅgha tvaṃ soṇa tattheva agārikabhuto samāno buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ ti (Ud.57).

Illustration: pabbajitā, gone forth [into the ascetic life]

Having abandoned the household life and gone forth [into the ascetic life], having abandoned their beloved sons and cattle, having abandoned attachment and hatred, having discarded uninsightfulness into reality, the arahants, those whose āsavas are destroyed, are those in the world no longer avid.
☸ Hitvā agāraṃ pabbajitā hitvā puttaṃ pasuṃ piyaṃ
Hitvā rāgañca dosañca avijjañca virājiya
Khīṇāsavā arahanto te lokasmiṃ anussukā ti (S.1.15).

Illustration: agārasmā anagāriyaṃ pabbajito, gone forth from the household life into the ascetic life

If I who have forsaken sensuous pleasures and gone forth from the household life into the ascetic life, should pursue sensuous pleasures still worse than before, that were unseemly of me.
☸ Ahañce'va kho pana yādisake vā kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare na me taṃ assa patirūpanti (A.1.148).

Illustration: agārasmā anagāriyaṃ pabbajitvā, go forth from the household life into the ascetic life

Those of the four castes, khattiyas, brahmans, vessas, and suddas, having gone forth from the household life into the ascetic life in the teaching and training system made known by the Perfect One, give up their former names and identities and are just called ‘ascetic disciples of the Sakyans’ Son.’
☸ cattāro me vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni samaṇā sakyaputtiyātveva saṅkhaṃ gacchantī (Ud.51).

Illustration: pabbajitā, gone forth [into the ascetic life]

Seven days after going forth [into the ascetic life] I attained the three final knowledges
☸ sattāhaṃ pabbajitā tisso vijjā aphassayiṃ (Thī.v.433).

Illustration: pabbajjā, going forth [into the ascetic life]

The going forth [into the ascetic life] of all those noble young men was not in vain or barren, but fruitful and productive.
iti kho pana sabbesaṃ yeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā saudrayā ti (D.2.251).

*Acakkhussa

Renderings

• acakkhussa: gloomy

• acakkhussa: bad for the eyes

• acakkhussa: unsightly

Introduction

Three occurrences

Acakkhussa occurs four times in the scriptures, and the occurrences at A.3.250 and Vin.2.137 are duplicates. Therefore only three times, all in the Illustrations below.

Illustrations

Illustration: acakkhussā, gloomy

Now at the time dwelling-places had no windows. They were gloomy and bad smelling.
☸ avātapānakā honti acakkhussā duggandhā

The Buddha said: ‘I allow three kinds of window aperture’ (Vin.2.148).

Illustration: acakkhusso, unsightly

Bhikkhus, there are five disadvantages in not chewing tooth-wood:
☸ ādīnavā dantakaṭṭhassa akhādane

• [Bad mouth hygiene] is unsightly,
☸ acakkhussaṃ

• The mouth stinks, etc.
☸ mukhaṃ duggandhaṃ hoti

There are five advantages in chewing tooth-wood:
☸ ānisaṃsā dantakaṭṭhassa khādane

• [Good mouth hygiene] is sightly,
☸ cakkhussaṃ

• The mouth does not stink, etc.
☸ mukhaṃ na duggandhaṃ hoti (Vin.2.137; A.3.250).

Illustration: acakkhusso, bad for the eyes

Bhikkhus, there are these five disadvantages of a campfire.
☸ ādīnavā aggismiṃ

• It is bad for the eyes,
☸ acakkhusso

• It causes a bad complexion,
☸ dubbaṇṇakaraṇo

• It causes weakness
☸ dubbalakaraṇo

• It promotes gregariousness
☸ saṅgaṇikāpavaddhano

• It leads to gossip
☸ tiracchānakathāpavattaniko (A.3.256).

*Ajjhāyaka

Renderings

• ajjhāyaka: scholar [of the sacred texts]

Introduction

Ajjhāyaka means mantajjhāyaka

Ajjhāyaka means ‘one who studies,’ but it is an abbreviation. The full term is shown at M.1.282 to be mantajjhāyaka. Therefore ajjhāyaka means ‘scholar [of the sacred texts].’ This is in accordance with PED which calls it ‘a scholar of the brahmanic texts, a studious, learned person,’ and the DOP, ‘one who studies (the Vedas)’ The Buddha in the following quote implies that it can be applied to his own bhikkhus (because Brahmanists were priests not ascetics), and the term is therefore not restricted to students of brahmanical texts:

• I do not say that the asceticism of a scholar of the sacred texts is merely due to his scholarship of sacred texts.
☸ Nāhaṃ bhikkhave mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi (M.1.282).

Illustrations

Illustration: ajjhāyako, scholar [of the sacred texts]

The brahman Doṇa said of himself

• I am a scholar [of the sacred texts] ☸ ajjhāyako

• I know by heart the sacred texts ☸ mantadharo

• I am a master of the three Vedas ☸ tiṇṇaṃ vedānaṃ pāragū (A.3.223).

Illustration: ajjhāyako, scholar [of the sacred texts]

‘Even though brahmans are born into families of scholars [of the sacred texts] and have an intimate relationship with the sacred texts, they are repeatedly found involved in unvirtuous deeds.
☸ Ajjhāyakakule jātā brāhmaṇā mantabandhavā
Te ca pāpesu kammesu abhiṇhamupadissare (Sn.v.140).

*Ajjhupekkhati

Renderings

• ajjhupekkhati: passively observe

Illustrations

Illustration: ajjhupekkhitvā, passively observe

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

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

―’Bhikkhus, one might passively observe one’s blazing clothes or head, pay them no attention (ajjhupekkhitvā amanasikaritvā), but in order to understand the four noble truths according to reality, if they are not understood, one should arouse extraordinary eagerness, endeavour, vigour, exertion, resolution, mindfulness, and full consciousness.
☸ Ādittaṃ bhikkhave celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhi ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ (S.5.440).

Illustration: ajjhupekkheyyāmā, passively observe

A deer-catcher was frustrated in his attempts to catch a certain herd of deer. The deer were eating the bait without being caught. But he realised that if he scared away this herd of deer, all the other deer would be scared away too. So he and his companions decided:

• Suppose that we were to passively observe the fourth herd of deer?
☸ Yannūna mayaṃ catutthe migajāte ajjhupekkheyyāmā ti

... So deer-catcher and his companions passively observed the fourth herd of deer.
☸ ajjhupekkhiṃsu kho bhikkhave nevāpiko ca nevāpikaparisā ca catutthe migajāte (M.1.155).

Illustration: ajjhupekkhissatha, passively observe

When Venerable Udāyī contradicted Venerable Sāriputta three times, Sāriputta was surprised that none of the bhikkhus applauded him.

• Venerable Udāyī contradicts me for up to the third time, and not a single bhikkhu applauds me.
☸ yāva tatiyampi kho me āyasmā udāyī paṭikkosati na ca me koci bhikkhu anumodati

The Buddha rebuked Venerable Ānanda:

• ’Ānanda, would you just simply passively observe an elder bhikkhu while he is being harassed?
☸ atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha

... Truly, Ānanda, compassion does not develop in allowing an elder bhikkhu to be harassed’
☸ Na hi nāma ānanda kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī ti (A.3.194).

Illustration: ajjhupekkhitabbo, passively observe

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

• Therefore this kind of person should be passively observed, not associated with, followed, and honoured’
☸ tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo (A.1.126-7).

Illustration: ajjhupekkhato, passively observe

He discerns thus: “When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away.
☸ So evaṃ pajānāti imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti

When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.
☸ imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī ti (M.2.223).

Illustration: ajjhupekkhitā, passively observe

At that time he abides contemplating the nature of certain objects of the systematic teachings, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ dhammesu dhammānupassī bhikkhave tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ

With the abandonment of greed and dejection, seeing [certain objects of the systematic teachings] carefully with discernment, he is one who carefully, passively observes.
☸ so yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti (M.3.84).

Illustration: ajjhupekkhitā, passively observe

’Whenever, Ānanda, the mind becomes collected in a bhikkhu whose body is tranquil and joyful, on that occasion the enlightenment factor of inward collectedness is aroused in the bhikkhu;
☸ Yasmiṃ samaye ānanda bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti

‘Whenever, Ānanda, a bhikkhu carefully, passively observes his mind thus collected, on that occasion the enlightenment factor of detached awareness is aroused in the bhikkhu.
☸ Yasmiṃ samaye ānanda bhikkhu tathā samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti (S.5.332).

Illustration: ajjhupekkhati, passively observe

A goldsmith should focus on three methods of working, not exclusively, but from time to time: blowing, sprinkling, and passively observing.
☸ kālena kālaṃ abhidhamati kālena kālaṃ udakena paripphoseti kālena kālaṃ ajjhupekkhati).

Because:

• Exclusively blowing means the gold will burn up
☸ ekantaṃ abhidhameyya ṭhānaṃ taṃ jātarūpaṃ ḍaheyya

• Exclusively sprinkling with water will cool it
☸ ekantaṃ udakena paripphoseyya ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya

• Exclusively passively observing will stop the gold coming to full perfection
☸ ekantaṃ ajjhupekkheyya ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya (A.1.256).

Illustration: ajjhupekkhati, passively observe

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

• If he checks not the mind when it should be checked
☸ cittaṃ na niggaṇhāti

• exerts not the mind when it should be exerted
☸ cittaṃ na paggaṇhāti

• gladdens not the mind when it should be gladdened
☸ cittaṃ na sampahaṃseti

• does not passively observe the mind when it should be so observed
☸ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ na ajjhupekkhati (A.3.435).

Illustration: ajjhupekkhitabbo, passively observe

A wood fire (kaṭṭhaggi) must from time to time

• be kindled
☸ kālena kālaṃ ujjaletabbo

• passively observed
☸ kālena kālaṃ ajjhupekkhitabbo

• quenched
☸ kālena kālaṃ nibbāpetabbo

• discarded
☸ kālena kālaṃ nikkhipitabboti (A.4.45).

*Ajjhosāna

Renderings

• ajjhosāna: cleaving

Illustrations

Illustration: ajjhosānaṃ, cleaving

Because of fondness and attachment, cleaving.
☸ chandarāgaṃ paṭicca ajjhosānaṃ

Because of cleaving, possessiveness.
☸ ajjhosānaṃ paṭicca pariggaho (A.4.401).

Illustration: ajjhosānaṃ, cleaving

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origin of suffering.
☸ yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo (M.1.191).

Illustration: ajjhosāya tiṭṭhato, cleaving to

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect, one experiences it with a mind of attachment and persists in cleaving to it.
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto
Sārattacitto vedeti tañca ajjhosa tiṭṭhati (S.4.76).

Illustration: ajjhosāya, cleaving to

Whether enjoying a sweet delicious tasteable object, or sometimes tasting what is unpalatable, eat the sweet tasteable object without cleaving, and do not show dislike for the unpalatable.
☸ Rasañca bhotvā sāditañca sāduṃ athopi bhotvāna asādumekadā
Sāduṃ rasaṃ nājjhosāya bhuñje virodhamāsādusu nopadaṃsaye (S.4.71).

Illustration: ajjhosāya, cleaving to

Whatever sense impression he experiences, pleasant, unpleasant, or neutral, he takes delight in that sense impression, he welcomes it, and persists in cleaving to it. In so doing, spiritually fettering delight arises.
yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī (M.1.266)

*Aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti

Renderings

• aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti: he is one whose words are exclusively connected with religious inspiration

Introduction

Other translations: Horner and Bodhi

This phrase is intended to illustrate how the ideal bhikkhu converses with visitors. It occurs in the Mahāsuññata Sutta (M.3.111) and the Anuruddha Sutta (A.4.233). Horner says it is ‘a passage of great difficulty,’ and says this is because of the two meanings of uyyojeti

(1) to incite, instigate, inspire, persuade

(2) to dismiss.

For her translation she chooses the first meaning, saying the Buddha ‘speaks there as one intent only on inspiring them.’ Bodhi, however, takes the second meaning and says:

• ‘He invariably talks to them in a way concerned with dismissing them’
☸ aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (Bodhi, MLDB p.972).

• ‘He gives them a talk invariably concerned with dismissing them’
☸ aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (Bodhi, NDB p.1164).

Attitude uncharacteristic of Buddhism

Bodhi’s translation suggests bhikkhus should adopt an attitude that is uncharacteristic of Buddhism. For example, the scriptures are critical of the bhikkhu who is incapable of benefiting others (nālaṃ paresaṃ) by instructing, inspiring, rousing, and gladdening his companions in the religious life (no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ (A.4.298 ).

Uyyojeti: to dismiss

In the meaning ‘to dismiss’ uyyojeti commonly occurs at the end of religious discourses. For example:

• Then the Blessed One, having instructed, inspired, roused, and gladdened the lay-followers of Pāṭaligāma with a religious discourse until far into the night, he dismissed them (uyyojesi), saying: 'Householders, the night is nearly over. Now it is time for you to do as you think fit.'
☸ Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi abhikkantā kho gahapatayo ratti yassa'dāni tumhe kālaṃ maññathā ti (D.2.86).

In addressing the lay-followers of Pāṭaligāma, the Buddha was clearly doing so for inspirational purposes, and the talk was eventually concluded with a dismissal. It makes little sense, therefore, to say that the Buddha’s sermons were ‘invariably concerned with dismissing’ his audience, as if that had been his abiding objective.

The ideal bhikkhu’s conversation

The Mahāsuññata Sutta, in which our passage occurs, goes on to helpfully explain the nature of the ideal bhikkhu’s conversation, as follows:

• If, Ānanda, this [ideal] bhikkhu... inclines to speaking, then he thinks: 'I will not talk that kind of talk which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being, and which does not conduce to disillusionment [with originated phenomena], nor to non-attachment [to originated phenomena], nor to the ending [of originated phenomena], nor to inward peace, nor to transcendent insight, nor to enlightenment, nor to the Untroubled
☸ Tassa ce ānanda bhikkhuno iminā vihārena viharato kathāya cittaṃ namati. So yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati (... evarūpiṃ kathaṃ na kathessāmiti).

... That is to say: talk of kings, thieves, great ministers, armies, dangers, battles, food, drink, clothes, beds, garlands, scents, relations, vehicles, villages, market towns, towns, the country, women, valiant men, streets, wells, departed spirits, tittle-tattle, legends about the world, legends about the sea, talk of honour and renown.'
☸ Seyyathīdaṃ rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā purisakathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānatthakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti evarūpiṃ kathaṃ na kathessāmiti.

... But, Ānanda, in regard to that talk which is helpful for erasing defilements, which helps free the mind from the five hindrances, and which leads to complete disillusionment [with originated phenomena], to non-attachment [to originated phenomena], to the ending [of originated phenomena], to inward peace, to transcendent insight, to enlightenment, and to the Untroubled
☸ Yā ca kho ayaṃ ānanda kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

... That is to say: talk about fewness of needs, talk about contentment, talk about physical seclusion, talk about remaining aloof [from householders and ascetics alike], talk about the exertion of energy, talk about moral habit, talk about inward collectedness, talk about penetrative discernment, talk about liberation [from perceptually obscuring states], talk about the knowledge and vision that follows liberation [from perceptually obscuring states], he thinks: 'I will utter speech like this.'
☸ Seyyathīdaṃ appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā viriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti evarūpiṃ kathaṃ kathessāmīti (M.3.113).

This shows that the ideal bhikkhu is, in fact, quite willing to converse for the sake of religious inspiration. We have seen, for a similar purpose, with the lay-followers of Pāṭaligāma, that the Buddha would be even willing to talk ‘far into the night.’ So, again, to say that the Buddha’s sermons were ‘invariably concerned with dismissing’ his audience is hardly justified.

Uyyojeti: other contexts

We have already noted that uyyojeti can mean ‘to incite, instigate, inspire, persuade.’ It occurs in these meanings in the following passages:

1) When the bhikkhunī Thullanandā arranged for a layman to be punished, that layman had a dwelling made for the Ājīvaka ascetics close to the nunnery, and instigated (uyyojesi) those ascetics, saying: "Denigrate these nuns."
☸ Atha kho so puriso daṇḍito bhikkhunūpassayassa avidūre ājīvakaseyyaṃ kārāpetvā ājīvike uyyojesi. Etā bhikkhuniyo accāvadathā ti (Vin.4.224).

2) When a prostitute refused to visit a group of men, one of them suggested that Master Udāyī should be told about it. He would surely persuade her (ayyo udāyī uyyojessatī ti). So they told Udāyī that it would be good if he persuaded the prostitute (taṃ vesiṃ uyyojetu t). When Udāyī questioned the prostitute, she complained she did not know the men. Udāyī told her ‘Go with them. I know them’ (Gacchimesaṃ ahaṃ ime jānāmī) (Vin.3.138).

3) When a bhikkhunī refused to accept food from a man who was in love with her, because it would have been an offence for her to do so, another bhikkhunī persuaded her (uyyojeti) to accept it, saying ‘What can this man do to you, since you are not in love with him? Please accept and eat the food this man is offering’ (Vin.4.235).

According to these meanings of uyyojeti, aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti would mean a bhikkhu is one whose words are exclusively connected with inciting, instigating, inspiring, or persuading. Which is meaningless. Inciting what? Persuading what?

Brahmāyu Sutta: gladdening an audience with talk exclusively connected with the teaching

To elicit a reasonable solution to this question, we will consider the Brahmāyu Sutta (M.2.139) which says that after eating the meal, the Buddha instructs, inspires, rouses, and gladdens the audience with talk exclusively connected with the teaching.
☸ aññadatthu dhammiyāva kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti (M.2.139).

Here aññadatthu is now connected to dhammiyāva kathāya sandasseti samādapeti samuttejeti sampahaṃseti. We take this phrase to be synonymous with aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti because it occurs in a similar context. In other words, if a bhikkhu instructs, inspires, rouses, and gladdens his audience with talk exclusively connected with the teaching, then he is ‘one whose words are exclusively connected with religious inspiration.’ This, then, is our rendering of the phrase in question.

Illustrations

Illustration: aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti, one whose words are exclusively connected with religious inspiration

‘This teaching is for those who live secludedly, not for those given to the enjoyment of company.’ So it was said. In reference to what was it said?
☸ Pavivittassāyaṃ bhikkhave dhammo nāyaṃ dhammo saṅgaṇikārāmassā ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ

In this regard, the bhikkhu living secludedly may be visited by bhikkhus, bhikkhunīs, laymen, laywomen, kings and kings’ ministers, and non-Buddhist ascetics and their disciples. In that case, the bhikkhu, mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.
☸ idha bhikkhave bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhūniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (A.4.233).

*Aññā

Renderings

• aññā: arahantship

• aññā: knowledge [of things according to reality]

• aññā: knowledge of

• aññā: understanding of

• aññā: realisation of

Introduction

Aññā: the knowledge of an arahant

Aññā is defined in the dictionaries as follows:

• PED: ‘knowledge, recognition, perfect knowledge, philosophic insight, knowledge par excellence, viz. Arahantship, saving knowledge, gnosis’

• DOP: ‘knowledge, philosophic insight, perfect knowledge, i.e. arahatship.’

In fact aññā means to know that one has destroyed birth etc. This is clear in the Kaḷāra Sutta, where the Buddha asks Venerable Sāriputta:

―’If they were to ask you: “Through what state of deliverance (kathaṃ vimokkhā) have you declared aññā thus: ‘I know that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence?” Being asked thus, how would you answer?’
☸ Sace pana taṃ sāriputta evaṃ puccheyyuṃ kathaṃ vimokkhā pana tayā āvuso sāriputta aññā vyākatā khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmi ti. Evaṃ puṭṭho tvaṃ sāriputta kinti vyākareyyāsī ti (S.2.54).

Thus, to declare aññā is to declare ‘I know that birth is destroyed etc.’ This is equivalent to declaring arahantship. Therefore, with the support of both dictionaries, this is our rendering for aññā: ‘arahantship.’

Aññā: knowledge [of things according to reality]: Quote 1

The link between aññā and yathābhūta is seen in the following passage, where our intention is to explain the parenthesis (‘[of things according to reality]’):

• On what grounds is a bhikkhu an arahant with perceptually obscuring states destroyed, one who has fulfilled [the religious life], done what had to be done, laid down the burden, achieved his objective, destroyed the ties to individual existence, and is liberated [from perceptually obscuring states] through the complete knowledge [of things according to reality] (sammadaññā)?
☸ Kittāvatā pana bho gotama bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto ti?

... In this regard, having seen any kind of bodily form... field of sensation according to reality (yathābhūtaṃ) with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood,” a bhikkhu is liberated [from perceptually obscuring states] through being without grasping.
☸ Idha aggivessana bhikkhu yaṃ kiñci rūpaṃ atītānāgata paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre sannike vā sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti (M.1.235).

In this passage yathābhūta has an object (‘any kind of bodily form’ etc), and so, in accordance with our notes sv Yathābhūta, we render it as ‘according to reality.’ But aññā does not have an object, so we parenthesise with yathābhūta, which we now translate as ‘things according to reality.’ We discuss these two ways of rendering yathābhūta, sv Yathābhūta.

Aññā: knowledge [of things according to reality]: Quote 2

The link between aññā and yathātathaṃ is seen in the following passage, where our intention is again to explain the parenthesis (‘[of things according to reality]’):

• Recognising this danger, that suffering arises dependent on karmically consequential deeds, with the quelling of karmically consequential deeds, and the ending of mental images, in this way is there the destruction of suffering. Knowing this in accordance with truth (yathātathaṃ), those who see rightly, who are blessed with profound knowledge, and who are wise through the complete knowledge [of things according to reality], having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence.
☸ Etamādīnavaṃ ñatvā dukkhaṃ saṅkhārapaccayā
Sabbasaṅkhārasamathā saññānaṃ uparodhanā
Evaṃ dukkhakkhayo hoti etaṃ ñatvā yathātathaṃ
Sammaddasā vedaguno sammadaññāya paṇḍitā
Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti (Sn.v.732-3).

Other meanings of aññā

Aññā can also mean:

• understanding (of something)

• realisation (of something)

For examples, see Illustrations.

Illustrations

Illustration: aññā, arahantship

If anyone practises the four satipaṭṭhāna for seven days, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.
☸ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti (M.1.62).

Illustration: aññā, knowledge [of things according to reality]

Let Subhadda see me. Whatever he asks will be from desire for knowledge [of things according to reality], not from wanting to trouble me.
sabbantaṃ aññāpekkho'va pucchissati no vihesāpekkho (D.2.150).

Illustration: aññāya, knowledge [of things according to reality]

Those enlightened ones, through complete knowledge [of things according to reality], fare virtuously amidst the unvirtuous.
☸ Sambuddhā sammadaññāya caranti visame samanti (S.1.4).

Illustration: aññā, knowledge [of things according to reality]

Māra does not find the path of those who, through the complete knowledge [of things according to reality], are liberated [from perceptually obscuring states]
☸ Sammadaññā vimuttānaṃ māro maggaṃ na vindati (Dh.v.57).

Illustration: aññāya, knowledge [of things according to reality]

Then the group of [the first] five bhikkhus listened to the Blessed One, gave ear to him, and applied their minds to the knowledge [of things according to reality].
☸ Atha kho pañcavaggiyā bhikkhu bhagavantaṃ sussūsiṃsu. Sotaṃ odahiṃsu. Aññāya cittaṃ upaṭṭhāpesuṃ (Vin.1.10).

Illustration: aññā, knowledge [of things according to reality]

The purpose of the wise person’s counsel is to convey knowledge [of things according to reality] and to inspire people’s faith.
☸ aññātatthaṃ pasādatthaṃ sataṃ ve hoti mantanā (A.1.199).

Illustration: aññā, to understand [them]

When those discourses spoken by the Perfect One... are being recited, we will really listen, lend an ear, and apply our minds to understand [them].
☸ ye te suttantā tathāgatabhāsitā... bhaññamānesu sussusissāma sotaṃ odahissāma aññācittaṃ upaṭṭhāpessāma (S.2.267).

Illustration: aññāya, understand [what one says]

Also, one’s children, wives, slaves, servants, and workers, listen to one, lend an ear, and apply their minds to understand [what one says].
☸ Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā tepi sussūsanti sotaṃ odahanti aññāya cittaṃ upaṭṭhapenti (A.4.393).

Illustration: aññāya, realising

Apart from the Noble Ones, who is worthy to fully realise the [Untroubled] State? Through completely realising the [Untroubled] State, being free of perceptually obscuring states, they realise the Untroubled.
☸ Ko nu aññatramariyehi padaṃ sambuddhumarahati
Yaṃ padaṃ sammadaññāya parinibbanti anāsavā ti (Sn.v.765).

Comment:

We take padaṃ as nibbānapadaṃ, as in Sn.v.365.

Illustration: aññāya, realisation of

By the complete realisation of spiritual health through the destruction of perceptually obscuring states, the one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.
☸ Ārogyaṃ sammadaññāya āsavānaṃ parikkhayā
Saṅkhāya sevī dhammaṭṭho saṅkhaṃ nopeti vedagū ti (Sn.v.749).

Illustration: aññāya, understanding

The greed on account of which greedy beings are reborn in the plane of misery,
Yena lobhena luddhāse sattā gacchanti duggatiṃ

through the complete understanding of that greed, those with insight abandon it.
Taṃ lobhaṃ sammadaññāya pajahanti vipassino (It.1).

*Aññāya

Renderings

• aññāya: having understood

• aññāya: having realised

• aññāya: having learned

• aññāya: realising

• aññāya: knowing

• aññāya: understanding

Introduction

Aññāya: ‘absolutive’

Aññāya is the absolutive of ājānāti (and also the instrumental of aññā, not covered here). Collins says absolutives have also been called gerunds or indeclinable participles, but says that none of these terms are entirely appropriate (Pāli Grammar for Students). PED uses the term ‘gerund.’ But ‘absolutive’ is now the term of choice by the Pāli Text Society. Calling it ‘gerund’ was always inexplicable.

We deal with ājānāti separately, sv Ājānāti.

The absolutive: Duroiselle

Duroiselle says:

• the absolutive always denotes an action completed before another, and may be translated:

1) by the word 'having' followed by a past participle, as gantvā, having gone; or

2) by the past tense followed by the conjunction 'and': gantvā, he went and...’:

For example:

• He lifted it up, took it home, divided it into four parts and, practising almsgiving and other good deeds, went according to his deeds.
☸ So taṃ ukkhipitvā gharaṃ netvā catudhā vibhajitvā dānādīni puññāni katvā yathākammaṃ gato. (PGPL, para 618).

Duroiselle translates katvā as a present participle (‘practising’) but stays true to the rule that ‘the absolutive always denotes an action completed before another.’ But he should have said ‘usually denotes’ because he then admits that idha āgantvā ahaṃ coraṃ passiṃ can be rendered ‘Coming here I saw the thief’ (PGPL, para 618 (vi).

Illustrations

Illustration: aññāya, having understood

It seems as if he is planing [the wood] having understood my mind with his mind.
☸ hadayā hadayaṃ maññe aññāya tacchatī ti (M.1.32).

Illustration: aññāya, having understood

Having understood all objects of attachment, and not desiring any of them, that sage, free of greed, greedless, does not strain himself, for he has reached the Far Shore.
☸ Aññāya sabbāni nivesanāni anikāmayaṃ aññatarampi tesaṃ
Sa ve muni vītagedho agiddho nāyūhatī pāragato hi hoti (Sn.v.210).

Illustration: aññāya, having understood

Having understood the world [of phenomena]
☸ Aññāya lokaṃ (Sn.v.219).

Illustration: aññāya, having realised

Having realised the [Untroubled] State, having understood the teaching
☸ Aññāya padaṃ samecca dhammaṃ (Sn.v.374).

Comment:

We take padaṃ as nibbānapada, as in Sn.v.365.

Illustration: aññāya, having learned

I learned the teaching of the ascetic disciples of the Sakyans’ Son. Having learned the teaching of the ascetic disciples of the Sakyans’ Son I left that teaching and training system.
☸ aññāto mayā samaṇānaṃ sakyaputtiyānaṃ dhammo. Aññāya ca panā'haṃ samaṇānaṃ sakyaputtiyānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto ti (A.1.185).

Illustration: aññāya, having learned

Whatever bhikkhunī without having obtained permission from the community of bhikkhunīs which carried out the proceedings in accordance with the rule, the discipline, the Teacher’s word, not having learned the group’s desire (anaññāya gaṇassa chandaṃ), should restore a bhikkhunī suspended by a complete assembly of bhikkhunīs, that bhikkhunī has fallen into a matter that is a foremost offence entailing a formal meeting of the community of bhikkhunīs involving being sent away (Vin.4.231).

Illustration: aññāya, have realised

Those who have realised the Unoriginated State... have attained the heart of the teaching.
☸ Ye etadaññāya padaṃ asaṅkhataṃ... te dhammasārādhigamā (It.39).

Illustration: aññāya, realising

A bhikkhu investigates the meaning of the teachings he has retained in mind.
☸ dhatānañca dhammānaṃ atthūpaparikkhitā hoti

Realising their meaning and significance, he practises in accordance with the teaching.
☸ atthamaññāya dhammamaññāya dhammānudhammapaṭipanno ca hoti (A.4.298).

Illustration: aññāya, knowing

Knowing my reflection, the Teacher, unsurpassed in the world, through his psychic power approached me with a mind-made body.
☸ Mama saṅkappamaññāya satthā loke anuttaro
Manomayena kāyena iddhiyā upasaṅkami (A.4.235).

Illustration: aññāya, understanding

Then, understanding this teaching, scrutinising it, a bhikkhu should train himself in it ever mindfully
☸ Etañca dhammamaññāya vicinaṃ bhikkhu sadā sato sikkhe (Sn.v.933).

*Aṇḍabhūta

Renderings

• aṇḍabhūta: enveloped [in uninsightfulness into reality]

• aṇḍabhūta: enveloped [in ailments]

Introduction

Aṇḍabhūta: occurrences

Aṇḍabhūta occurs five times in the scriptures in just two phrases. Firstly, in relation to the manyfolk who are void of insight into reality (avijjāgatā bhikkhave pajā aṇḍabhūtā pariyonaddhā (A.2.131) and secondly in relation to bodily illness (āturohāyaṃ gahapati kāyo aṇḍabhūto pariyonaddho, S.3.1). In both senses it occurs with pariyonaddho, smothered (pp. of pariyonandhati).

Aṇḍabhūto: born of eggs

Although aṇḍabhūto means being enveloped [in uninsightfulness into reality] or enveloped [in ailments], like a chick within an eggshell, it could be unhelpfully taken as ‘become of an egg.’ But that would lead to the unpleasant prospect of explaining how the body or the manyfolk could be legitimately be called egg-born, as more than one translator has said: the Buddha pierced the shell of ignorance ‘for the sake of creatures going in ignorance, born of eggs.’

Aṇḍabhūto: explanations

Bodhi says it could be a misspelling of addabhūto (‘weighed down’), and says the commentary suggests ‘become weak like an egg’ (CDB.1043 n.3). But its association with pariyonaddho (smothered) counts against this, and supports our calling aṇḍabhūto ‘enveloped in or by.’

Illustrations

Illustration: aṇḍabhūtāya, enveloped [in uninsightfulness into reality]

Amongst the manyfolk who are void of insight into reality (avijjāgatāya pajāya), enveloped and smothered [in uninsightfulness into reality] (aṇḍabhūtāya pariyonaddhāya), having broken through the eggshell of uninsightfulness into reality (avijjaṇḍakosaṃ padāletvā), I alone in the world have fully awakened to unsurpassed, complete enlightenment.
☸ Evameva kho ahaṃ brāhmaṇa avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā eko'va loke anuttaraṃ sammāsambodhiṃ abhisambuddho (A.4.176; Vin.3.3).

Illustration: aṇḍabhūtā, enveloped [in uninsightfulness into reality]

The manyfolk who are void of insight into reality are enveloped and smothered [in uninsightfulness into reality]. But they really listen to the teaching on the elimination of uninsightfulness into reality taught to them by the Perfect One, they lend an ear, they apply their minds to understand [it]
☸ Avijjāgatā bhikkhave pajā aṇḍabhūtā pariyonaddhā sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati. Sotaṃ odahati. Aññācittaṃ upaṭṭhapeti (A.2.131).

Illustration: aṇḍabhūto, enveloped [in ailments]

Nakulapitā complained that he was aged, burdened with years, advanced in life, come to the last stage, ailing in body, often unwell. The Buddha agreed, saying:

‘So it is, householder, so it is. This [wretched human] body of yours is ailing, enveloped and smothered [in ailments]. If anyone carrying around [such a wretched] body were to claim to be healthy even for a moment, that would only be folly. Therefore, householder, you should train yourself [with this reflection]: ‘Though my body is ailing, my mind will not be ailing.’
☸ Evametaṃ gahapati evametaṃ gahapati. Āturohāyaṃ gahapati kāyo aṇḍabhūto pariyonaddho. Yo hi gahapati imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya kimaññatra bālyā. Tasmātiha te gahapati evaṃ sikkhitabbaṃ: āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti (S.3.1).

*Aṭṭhikatvā

Renderings

• aṭṭhikatvā: as a matter of vital concern

Introduction

Aṭṭhikatvā: occurrences

Aṭṭhikatvā occurs 39 times in the scriptures, in 38 times followed by either manasikatvā or manasikaroti. In one case it is linked to paṭipajjamāno.

Aṭṭhikatvā: not sluggishly

DOP says it means ‘making something one’s aim or object; paying attention.’ But the Upavāna Sutta (S.5.76) does not support this because it occurs in the phrase aṭṭhikatvā manasikaromi no ca līnan ti. Here aṭṭhikatvā is opposed to no ca līnaṃ, which Bodhi translates as ‘I attend as a matter of vital concern, not sluggishly.’

Aṭṭhikatvā equals nisamma

Bodhi’s rendering ‘as a matter of vital concern’ is supported by Sn.v.317 where aṭṭhikatvā is a synonym of nisamma (‘carefully, considerately, observing’: PED). Here again aṭṭhikatvā seems well rendered as ‘as a matter of vital concern.’ The verse is as follows:

• The wise and diligent man who associates with such a person (described in the preceding verse), carefully (nisamma) practising in accordance with the teaching as a matter of vital concern (tadaṭṭhikatvāna), becomes knowledgeable, astute, and intelligent.
☸ Tadaṭṭhikatvāna nisamma dhīro dhammānudhammaṃ paṭipajjamāno
Viññū vibhāvī nipuṇo ca hoti yo tādisaṃ bhajati appamatto (Sn.v. 317).

Illustrations

Illustration: aṭṭhikatvā, as a matter of vital concern

It is to your loss, friend, it is to your detriment, that when the Pātimokkha is being recited you do not pay it proper attention as a matter of vital concern.
☸ tassa te āvuso alābhā tassa te dulladdhaṃ yaṃ tvaṃ pātimokkhe uddissamāne na sādhukaṃ aṭṭhikatvā manasikarosī ti (Vin.4.144).

Illustration: aṭṭhikatvā, as a matter of vital concern

When I am explaining the teaching, this worthless man does listen to it with eager ears, paying attention to it as a matter of vital concern, applying his whole mind to it.
☸ Nacāyaṃ moghapuriso mayā dhammaṃ desiyamāne aṭṭhikatvā manasikatvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī ti (M.1.445).

Illustration: aṭṭhikatvā, as a matter of vital concern

I will recite the Pātimokkha with one and all of us present.
☸ Pātimokkhaṃ uddisissāmi taṃ sabbeva santā

Listen carefully. Pay attention.
☸ sādhukaṃ suṇoma manasikaroma

Listen carefully [means]: pay attention as a matter of vital concern, apply one’s whole mind to it.
☸ sādhukaṃ suṇomā ti aṭṭhikatvā manasikatvā sabbacetasā samannāharāma (Vin.1.103).

Illustration: aṭṭhikatvā, as a matter of vital concern

Those bhikkhus were listening to the teaching with eager ears, paying attention to it as a matter of vital concern, applying their whole minds to it.
☸ Te ca bhikkhū aṭṭhikatvā manasikatvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti (S.1.112).

*Atandita

Renderings

• atandita: tirelessly applied [to the practice]

• atandita: tirelessly applied [to benefiting]

• atandita: unwearied man

Introduction

Synonyms

Atandita is close in meaning to appamatto, and we parenthesise it equally:

• Sīha, dwell diligently applied [to the practice]. Dwell tirelessly applied [to the practice] night and day. Develop spiritually wholesome factors. Quickly give up [attachment to] the body.
☸ Sīhappamatto vihara rattindivamatandito
Bhāvehi kusalaṃ dhammaṃ jaha sīghaṃ samussayan ti (Th.v.83).

Illustrations

Illustration: atanditā, being tirelessly applied [to the practice]

Viewing it in this way, being tirelessly applied [to the practice] night and day, then, having profoundly understood it through my own penetrative discernment, I saw it [according to reality].
☸ Evametaṃ avekkhantī rattindivamatanditā
Tato sakāya paññāya abhinibbijjha dakkhisaṃ (Thī.v.84).

Illustration: atandite, tirelessly applied [to the practice]

Having renounced [the household life] in faith, a novice bhikkhu newly gone forth [into the ascetic life] should associate with virtuous friends whose means of livelihood is pure, who are tirelessly applied [to the practice].
Saddhāya abhinikkhamma navapabbajito navo
Mitte bhajeyya kalyāṇe suddhājīve atandite (Th.v.249)

Illustration: atandito, tirelessly applied [to the practice]

‘Being resolutely applied to inward striving, and tirelessly applied [to the practice] night and day, urged on by my mother, I realised supreme inward peace.
☸ Sohaṃ padhānapahitatto rattindivamatandito
Mātarā codito santo aphusiṃ santimuttamaṃ (Thī.v.212).

Illustration: atandito, tirelessly applied [to the practice]

‘Recollecting the Perfectly Enlightened One, the best [of Buddhas], who is inwardly tamed and inwardly collected, being tirelessly applied [to the practice] night and day, I will abide in the woods.’
☸ Anussaranto sambuddhaṃ aggaṃ dantaṃ samāhitaṃ
Atandito rattindivaṃ viharissāmi kānane ti (Th.v.354).

Illustration: atandito, tirelessly applied [to the practice]

Dwelling alone in the woods, tirelessly applied [to the practice], I followed the Teacher’s advice. I did just as the Conqueror instructed me [to do].
☸ Sohaṃ eko araññasmiṃ viharanto atandito
Akāsiṃ satthu vacanaṃ yathā maṃ ovadi jino (Th.v.626).

Illustration: atandito, tirelessly applied [to the practice]

Sitting alone, sleeping alone, living alone, tirelessly applied [to the practice], taming oneself in solitude, one would be [thereby] delighted in the woods.
☸ Ekāsanaṃ ekaseyyaṃ eko caramatandito
Eko damayamattānaṃ vanante ramito siyā (Dh.v.305).

Illustration: atanditaṃ, tirelessly applied [to the practice]

If, though he receives but little, a bhikkhu does not despise his gains, even the devas praise him, one of pure livelihood who is tirelessly applied [to the practice].
☸ Appalābho pi ce bhikkhu salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ (Dh.v.366).

Illustration: atandite, tirelessly applied [to the practice]

Associate with virtuous friends who are of pure livelihood, and who are tirelessly applied [to the practice].
☸ Mitte bhajassu kalyāṇe suddhājīve atandite (Dh.v.376).

Illustration: atandito, tirelessly applied [to benefiting]

Tirelessly applied [to benefiting] his mother, father, and ancestors, night and day
☸ Mātaraṃ pitaraṃ pubbe rattindivamatandito (A.4.245).

Illustration: atandito, unwearied man

Therefore, I will make you as supple as an unwearied man makes a catskin bag.
☸ Tathā tu kassāmi yathā pi issaro yaṃ labbhati tena pi hotu me alaṃ
Taṃ t’ahaṃ kassāmi yathā atandito biḷārabhastaṃ va tathā sumadditaṃ (Th.v.1138).

*Atammayo; No Sīlamayo; Mayo

Renderings

• atammayo: one who perceives that “It is void of personal qualities”

• atammayataṃ: the perception that “It is void of personal qualities”

• tammayo: regard as endowed with personal qualities

• sīlamayo: one who regards virtue as endowed with personal qualities

• sīlamayo: comprised of virtue

Introduction

Maya: meaning

Maya means

1) Made of

2) Comprised of

3) Created by

4) Brought about by

5) Aroused by

Maya: examples

1) Made of:

• Ointment-boxes made of bone
☸ aṭṭhimayaṃ (Vin.1.203).

• With hammers made of iron
☸ ayomayakuṭehi (Sn.v.669).

2) Comprised of:

• There are three bases for the generating of merit: the basis for the generating of merit comprised of generosity, or of virtue, or of spiritual cultivation
☸ tīṇi puññakiriyavatthūni: dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu (D.3.218. It.51).

3) Created by:

• Mind-created material body
☸ rūpiṃ manomayaṃ (D.1.77).

• Perceptions (saññā) created by the mind
☸ manomayaṃ (S.4.70).

4) Aroused by

• Wisdom aroused by reflection, or by learning, or by spiritual development
☸ cintāmayā paññā sutamayā paññā bhāvanāmayā paññā (D.3.219).

There are two forms of maya that cannot be rendered by this scheme: atammayo and sīlamayo.

Atammayo

Atammayo means literally ‘not made of or produced by that.’ Its actual meaning is uncertain. Horner calls atammayataṃ lack of desire (MLS.3.92). Bodhi calls it non-identification (MLDB.911). The suttas show it means freedom from ego.

Atammayo and the perception of the voidness of personal qualities in all originated phenomena: Ukkhittāsika Sutta

The Ukkhittāsika Sutta (A.3.444) (quoted next) says being atammayo regarding the whole world [of phenomena] (sabbaloke ca atammayo) is one of the benefits of establishing without limit the perception of the voidness of personal qualities in all originated phenomena.

• When a bhikkhu sees six advantages it should be enough to inspire him to establish [in himself] without limit the perception of the voidness of personal qualities in all originated phenomena. What six?
☸ Cha bhikkhave ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetuṃ katame cha:

1) I will be free of the perception that “It is endowed with personal qualities” regarding the whole world [of phenomena].
☸ Sabbaloke ca atammayo bhavissāmi (A.3.444).

Thus atammayo is linked to the perception of the voidness of personal qualities in all originated phenomena.

Atammayo and egotistical thought: Sappurisa Sutta

The Sappurisa Sutta (M.3.42) says when the common person (asappuriso) gains first jhāna, he thinks ‘I am an attainer of the first jhāna; these other bhikkhus are not.’ But when a spiritually outstanding person (sappuriso) gains jhāna, he thinks ‘atammayatā even concerning the attainment of the first jhāna has been spoken of by the Blessed One (paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā). Here atammayatā is the opposite of the egotistical thought ‘I am an attainer of the first jhāna.’

That atammayatā is a queller of the ego is confirmed in this same passage because the sutta continues: yena yena hi maññati tato taṃ hoti aññathā. Horner renders this: ‘for whatever they imagine it to be, it is otherwise.’ Bodhi says: ‘for in whatever way they conceive, the fact is ever other than that.’

But we have shown in this Glossary that maññati is not just ‘to think,’ but ‘to think of in personal terms.’ Even the passage in hand already suggests this, where the thoughts of the asappuriso, dominated by the word ahaṃ are so obviously egotistical.

Therefore, in context, the words mean:

• atammayo: one who perceives that “It is void of personal qualities.”

• atammayataṃ: the perception that “It is void of personal qualities.”

Sīlamayo: ‘comprised of virtue’

Sīlamayo can mean ‘comprised of virtue.’ For example, there are three bases for the generating of merit (tīṇi puññakiriyavatthūni D.3.218. It.51).

1) The basis for the generating of merit comprised of generosity
☸ dānamayaṃ puññakiriyavatthu

2) The basis for the generating of merit comprised of virtue
☸ sīlamayaṃ puññakiriyavatthu

3) The basis for the generating of merit comprised of spiritual cultivation
☸ bhāvanāmayaṃ puññakiriyavatthu (D.3.218; It.51).

No sīlamayo: ‘one who does not regard virtue as endowed with personal qualities’

However, the Samaṇamaṇḍikā Sutta gives sīlamayo a different meaning. It proclaims a bhikkhu for being virtuous (sīlavā hoti) and adds that he should also no ca sīlamayo (i.e. idha thapati bhikkhu sīlavā hoti no ca sīlamayo). Bodhi renders this ‘a bhikkhu is virtuous but he does not identify with his virtue (MLDB p.651). Horner says ‘a monk is of moral habit and has no addition to make to moral habit’ (MLS.2.226). Let us consider it in four steps:

1) if atammayo means ‘one who perceives that “It is void of personal qualities,”’ then

2) tammayo means ‘one who perceives that “It is endowed with personal qualities”’ and

3) sīlamayo means ‘one who regards virtue as endowed with personal qualities,’ and therefore

4) no sīlamayo means ‘one who does not regard virtue as endowed with personal qualities.’

Illustrations

Illustration: atammayataṃ, the perception that “It is void of personal qualities”

When the common person (asappuriso) gains first jhāna, he thinks ‘I am an attainer of the first jhāna; these other bhikkhus are not,’ thereby glorifying himself and disparaging others (attānukkaṃseti paraṃ vambheti). When a spiritually outstanding person (sappuriso) gains jhāna, he thinks:

• The perception that “It is void of personal qualities” even concerning the attainment of the first jhāna has been declared by the Blessed One.
☸ paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā

... Whatsoever one thinks of in personal terms, it is different than [how one thinks of it].’
☸ yena yena hi maññanti tato taṃ hoti aññathā ti

... Therefore having prioritised the perception that “It is void of personal qualities,” he neither glorifies himself nor disparages others concerning the attainment of first jhāna. This is the character of a spiritually outstanding person.
☸ so atammayataṃyeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā neva attānukkaṃseti na paraṃ vambheti. Ayampi bhikkhave sappurisadhammo (M.3.42-3).

Illustration: atammayataṃ, the perception that “It is void of personal qualities”

Bhikkhus, with the help of and by means of the perception that “It is void of personal qualities” abandon and transcend the neutral attitude that is undiversified, associated with undiversity.
☸ Atammayataṃ bhikkhave nissāya atammayataṃ āgamma yā'yaṃ upekkhā ekattā ekattasitā taṃ pajahatha taṃ samatikkamatha (M.3.220).

Illustration: atammayo, free of the perception that “It is endowed with personal qualities”

Such a person as him, one who knows the world [of phenomena] [according to reality], one of great wisdom, is free of the perception that “It is endowed with personal qualities” regarding all things, a sage.
☸ Sa tādiso lokavidū sumedho sabbesu dhammesu atammayo munī ti (A.1.150).

Illustration: tammayo, regard as endowed with personal qualities

Purified states known through the eye or ear are found in the Perfect One. They are my path [of practice], my sphere of personal application, but I do not regard them as endowed with personal qualities.
☸ ye vodātā cakkhusotaviññeyyā dhammā saṃvijjanti te tathāgatassa etapathohamasmi etagocaro no ca tena tammayo ti (M.1.319).

Illustration: sīlamayo, one who regards virtue as endowed with personal qualities

A bhikkhu is virtuous but does not regard virtue as endowed with personal qualities
☸ bhikkhu sīlavā hoti no ca sīlamayo (M.2.27).

*Atimaññati

Renderings

• atimaññati: despise

• atimaññati: spurn

• atimaññati: disdain

Illustrations

Illustration: atimaññati, despised

Venerable Vaṅgīsa despised other well-behaved bhikkhus on account of his own impromptu reflectiveness
☸ āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati (S.1.187).

Illustration: atimaññanti, despised

Those that were beautiful despised those that were ugly, thinking: We are more beautiful than them; they are more ugly than us.
☸ Tattha ye te sattā vaṇṇavanto te dubbaṇṇe satte atimaññanti mayametehi vaṇṇavantatarā amhehete dubbaṇṇatarā ti (D.3.87).

Illustration: atimaññeti, despises

If any man being puffed up because of ancestry, wealth, or clan despises his own relatives, that is the cause of spiritual ruination.
☸ Jātitthaddho dhanatthaddho gottatthaddho ca yo naro
Saññātiṃ atimaññeti taṃ parābhavato mukhaṃ (Sn.v.104).

Illustration: atimaññe, despise

He should not despise others for their lowly way of life, or wisdom, or observances and practices.
☸ Atha jivitena paññāya silabbatena nāññamatimaññe (Sn.v.931).

Illustration: atimaññetha, despise

One should not despise anyone in any way
☸ nātimaññetha katthaci naṃ kañci (Sn.v.148).

Illustration: atimaññissatī, spurn

In future days men will spurn meaty boiled rice and gruel
☸ Pacchimā janatā sālimaṃsodanaṃ atimaññissatī ti (Vin.3.7).

Illustration: atimaññamāno, spurn

A brahman who spurns his own wealth (i.e. walking on almsround) fails in his duty.
☸ Bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti (M.2.180).

Illustration: atimaññamāno, spurn

Faring wholly on alms, spurning not the beggar’s bowl
☸ kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno (A.3.225).

Illustration: atimaññitabbā, spurn

If one thinks ‘I am not able to make that person emerge from what is spiritually unwholesome and establish him in what is spiritually wholesome,’ for such a person, detached awareness should not be spurned.
☸ Na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun ti. Evarūpe bhikkhave puggale upekkhā nātimaññitabbā (M.2.242).

Illustration: atimaññasi, disdain

There is no hiding place for the doer of unvirtuous deeds
Natthi loke raho nāma pāpakammaṃ pakubbato.

You yourself, man, know what is true or false.
Attā te purisa jānāti saccaṃ vā yadi vā musā.

Indeed, sir, you disdain the virtuous aspect of yourself which witnesses [all that you do]
Kalyāṇaṃ vata bho sakkhi attānaṃ atimaññasi.

You are [trying to] conceal from yourself unvirtuousness existing within yourself
Yo santaṃ attani pāpaṃ attānaṃ parigūhasi (A.1.149).

*Attaniya

Renderings

• attaniya: what is [in reality] mine/his own/ours

• attaniya: what belongs to an [absolute] Selfhood

• attaniya: what could belong to an [absolute] Selfhood

• attaniya: [in reality] mine

• anattaniya: not [in reality] yours

Introduction

Attaniya: DOP vs. PED

Our renderings are close to DOP’s ‘belonging to’, and far from PED’s ‘nature of.’

1) DOP:

• attaniya (adj): belonging to one's self, one's own; belonging to an (enduring) self or soul.

• attaniya (noun): what belongs to one's self; what belongs to an (enduring) self or soul;

• anattaniya (adj): not belonging to a self; not concerned with oneself.

2) PED:

• attaniya (adj): ‘of the nature of soul, soul-like’

• attaniya (noun): ‘anything of the nature of the soul’

You and yours are interchangeable

The Buddha compared the five aggregates to the sticks and grass of Jeta’s Grove which people carried off, burned, and made good use of (jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya). The Buddha asked the bhikkhus why they did not think ‘People are carrying us off, burning us, making good use of us’ (amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī ti). The bhikkhus said this was because with sticks and grass there was ‘neither ourselves nor what belongs to ourselves’ (na hi no etaṃ bhante attā vā attaniyaṃ vā ti). The Buddha concluded that each of the five aggregates ‘is not [in reality] yours. Abandon it’ (rūpaṃ... viññāṇaṃ bhikkhave na tumhākaṃ. Taṃ pajahatha).

So, whereas the question concerned people carrying ‘us’ off, the conclusion was that the aggregates are ‘not yours.’ Thus ‘you’ and ‘yours’ are interchangeable (M.1.141; S.3.34).

‘Could,’ not ‘would’

Horner’s translation of M.1.138 reads:

• “If, monks, there were a Self, could it be said: ‘It belongs to my self’?”
☸ attani vā bhikkhave sati attaniyaṃ me ti assā ti? (Horner, M.1.138).

Bodhi’s translation reads:

• “Bhikkhus, there being a self, would there be for me what belongs to a self? Or, there being what belongs to a self, would there be for me a self?”
☸ attani vā bhikkhave sati attaniyaṃ me ti assā ti? attaniye vā bhikkhave sati attā me ti assā ti? (Bodhi, M.1.138).

He justifies this by saying there is a “mutual dependence” between the “twin notions ‘I’ and ‘mine’” (Bodhi, MLDB n.264).

But the first of his ‘would’s is not easily justified, and here we follow Horner’s ‘could.’ Our translation therefore reads:

―Bhikkhus, if there were an [absolute] Selfhood, could there be for me what belongs to an [absolute] Selfhood?
☸ attani vā bhikkhave sati attaniyaṃ me ti assā ti?

―Yes, bhante.

―If there were what belongs to an [absolute] Selfhood, would there be for me an [absolute] Selfhood?
☸ attaniye vā bhikkhave sati attā me ti assā ti?

―Yes, bhante.

―Bhikkhus, since neither an [absolute] Selfhood, nor what could belong to an [absolute] Selfhood are apprehended as real and actual,
☸ attani ca bhikkhave attaniye ca saccato thetato anupalabbhamāne

... then this view: ‘The world [of phenomena] is my [absolute] Selfhood. Having passed on, that I will be―everlasting, enduring, eternal, of an unchangeable nature; I will endure like unto eternity itself’:
☸ yampidaṃ diṭṭhiṭṭhānaṃ so loko so attā so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmī ti

... is it not an utterly and completely foolish teaching?
☸ nanāya bhikkhave kevalo paripūro bāladhammo ti? (M.1.138).

Illustrations

Illustration: attanīyaṃ, [in reality] mine

Among these five grasped aggregates, I do not consider anything as [in reality] myself or as [in reality] mine
imesu khohaṃ āvuso pañcasupādānakkhandhesu na kiñci attānaṃ vā attanīyaṃ vā samanupassāmīti (S.3.128).

Illustration: anattaniyaṃ, which is not [in reality] yours

You should abandon fondness

• for that which is void of personal qualities
Yo kho bhikkhu anattā tatra te chando pahātabbo ti.

• for that which is not [in reality] yours
Yaṃ kho bhikkhu anattaniyaṃ tatra te chando pahātabbo ti (S.3.77-78).

Illustration: nāttaniyaṃ, [in reality] his own

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

Likewise, a bhikkhu does not consider the six senses to be either [in reality] himself or [in reality] his own.
☸ Evameva kho āvuso bhikkhu chasu phassāyatanesu neva attānaṃ nāttaniyaṃ samanupassati (S.4.167-8).

Illustration: attaniyena, what could belong to an [absolute] Selfhood

‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?
☸ suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].
☸ Yasmā ca kho ānanda suññaṃ attena vā attaniyena vā tasmā suñño loko ti vuccati (S.4.54).

Comment:

The subject of this reflection is the world [of phenomena] (loko), namely the eighteen elements of sensation.

*Attabhāva

Renderings

• attabhāva: bodily form

• attabhāva: individuality

• attabhāva: state of individuality

• attabhāva: personal disposition

• attabhāvapaṭilābho: acquired bodily form

• attabhāvapaṭilābho: assumed individuality

Introduction

The -paṭilābho suffix

Often attabhāva is suffixed to become attabhāvapaṭilābho, which means:

• ‘Assumption of an existence, becoming reborn as an individual’ (PED sv Attan).

• ‘Obtaining a reincarnation, coming into existence’ (PED sv Paṭilābha).

• ‘The becoming reborn as an individual; reincarnation; type of body or existence’ (DOP sv Attan).

But -paṭilābho is sometimes better treated as a past participle:

1) ‘Acquired’:

One of Venerable MahāMoggallāna’s supporters was reborn in a mind-made body (aññataraṃ manomayaṃ kāyaṃ upapanno), and his [newly] acquired bodily form (tassa evarūpo attabhāvapaṭilābho hoti) was such that he filled two or three Magadhan village fields, yet that [newly] acquired bodily form harmed neither himself nor another (so tena attabhāvapaṭilābhena nevattānaṃ no paraṃ vyābādheti) (A.3.122).

2) ‘Assumed’:

• Bhikkhu, there is not even this amount of one’s assumed individuality that is everlasting
☸ ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco (S.3.144).

Illustrations

Illustration: attabhāvaṃ, bodily forms

In an instant I can fashion the bodily forms of ten billion [people].
☸ Koṭisatasahassassa attabhāvaṃ khaṇena nimmine (Th.v.1183).

Illustration: attabhāvena, bodily form

Nanda’s mother said that when her husband died, he ‘revealed himself to me in his former bodily form’ (purimena attabhāvena uddassesi); but she did not recall any inward disquiet on that account (A.4.66).

Illustration: attabhāvaṃ, bodily form

When Brahmā Sanaṅkumāra appears to the Tāvatiṃsā devas, he appears having created [for himself] a less subtle bodily form (oḷārikaṃ attabhāvaṃ abhinimminitvā) because his natural appearance (pakativaṇṇo) is not perceptible to the eye (anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ) (D.2.210).

Illustration: attabhāvo, bodily form

A bull elephant might plunge into a large pool of water and amuse himself squirting water into his ears or over his back. Then he drinks and leaves. How does he manage it? The greatness of his bodily form, Upāli, finds a footing in deep water (mahāhupāli attabhāvo gambhīre gādhaṃ vindati).

But suppose a hare or a cat tries the same thing, he will either sink to the bottom or float on the surface. Why so? The smallness of his bodily form, Upāli, finds no footing in deep water (paritto hupāli attabhāvo gambhīre gādhaṃ na vindati) (A.5.202).

Illustration: attabhāvassa, bodily form

The small beings in the ocean that could not easily be impaled on stakes would be even more numerous than this.

• For what reason? Because of the minuteness of their bodily forms.
☸ Taṃ kissa hetu: sukhumattā bhikkhave attabhāvassa (S.5.442).

Illustration: attabhāvīnaṃ, bodily form

Chief of those of bodily form is Rāhu, Lord of the Asuras.
Etadaggaṃ bhikkhave attabhāvīnaṃ yadidaṃ rāhu asurindo (A.2.17).

Comment:

Rāhu is able to grasp the sun and the moon in his mouth (S.1.50-1), and can stop rain falling by gathering it into his hand (A.3.243). Therefore we take attabhāvīnaṃ as referring to the size of his body.

Illustration: attabhāvaṃ, bodily form

Hatthaka, the young deva, approached the Blessed One, thinking, ‘I will stand in the presence of the Blessed One,’ but he sank down and collapsed like butter or oil when poured on sand sinks down, sinks in, cannot abide. Then the Blessed One told him ‘Create a less subtle bodily form, Hatthaka’ (oḷārikaṃ hatthaka attabhāvaṃ abhinimmināhī ti). ‘I will, bhante’ he replied, and doing as he was bid, venerated the Blessed One, and stood at a respectful distance (A.1.279).

Illustration: attabhāvā, bodily forms

Bhante, the mighty ocean is the home of vast beings (mahataṃ bhūtānaṃ). There are the fabulous fishy monsters, the timis, the timiṅgalas, and the timirapiṅgalas; there are the asuras, the magical serpents, and the heavenly musicians. There are in the mighty ocean bodily forms a hundred leagues long (yojanasatikāpi attabhāvā), two hundred (dviyojanasatikāpi attabhāvā), three (tiyojanasatikāpi attabhāvā), four (catuyojanasatikāpi attabhāvā) and five hundred leagues long (pañcayojanasatikāpi attabhāvā) (A.4.200).

Illustration: attabhāvo, individuality

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.
☸ Yaṃ bhikkhave lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.

Wherever that karmically consequential conduct bears fruit, there one experiences the karmic consequences of one’s conduct, either in this life, or on rebirth, or in some other subsequent [existence].
☸ Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti diṭṭhe vā dhamme upapajje vā apare vā pariyāye (A.1.134).

Illustration: attabhāvassa, individuality

One is reckoned according to wherever the rebirth of one’s individuality occurs (yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of khattiyas (khattiyakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a khattiya (khattiyotveva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of brahmans (brāhmaṇakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a brahman (brāhmaṇotveva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of vessas (vessakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a vessa (vessotveva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of suddas (suddakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a sudda (suddotveva saṅkhaṃ gacchati) (M.2.181).

Illustration: attabhāvapaṭilābho, assumed individuality

Bhikkhu, there is nothing in the five aggregates which is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.
☸ Natthi kho bhikkhu kiñci rūpaṃ... vedanā... saññā... saṅkhārā... viññāṇaṃ yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ aviparināmadhammaṃ sassatisamaṃ tatheva ṭhassati?

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

Bhikkhu, there is not even this amount of one’s assumed individuality that is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.
☸ ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo (S.3.144).

Illustration: attabhāvapaṭilābha, assumed individuality

Assumed individuality is of two kinds, I declare: to be fostered and not to be fostered. And one’s assumed individuality is either the one or the other. So it was said by the Blessed One. And in reference to what was it said?
☸ Attabhāvapaṭilābhampahaṃ bhikkhave duvidhena vadāmi sevitabbampi asevitabbampi. Tañca aññamaññaṃ attabhāvapaṭilābhan ti iti kho panetaṃ vuttaṃ bhagavatā kiñcetaṃ paṭicca vuttaṃ.

Bhante, such an assumed individuality as causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it should not be fostered
☸ yathārūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo).

But such an assumed individuality as causes spiritually unwholesome factors to fade and spiritually wholesome factors to flourish in one who fosters it should be fostered.
☸ Yathārūpañca kho bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti. Kusalā dhammā abhivaḍḍhanti evarūpo attabhāvapaṭilābho sevitabbo.

And what assumed individuality causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it?
☸ Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti:

If, bhante, an assumed individuality that is hostile is brought into being, unconducive to inner perfection, spiritually unwholesome factors flourish and spiritually wholesome factors fade in him.
☸ savyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti.

And what assumed individuality causes spiritually unwholesome factors to fade and spiritually wholesome factors to flourish in one who fosters it?
☸ Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.

If, bhante, an assumed individuality that is not hostile is brought into being, conducive to inner perfection, spiritually unwholesome factors fade and spiritually wholesome factors flourish in him.
☸ Avyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti (M.3.52).

Illustration: attabhāvena, state of individuality

Bhante, given that I cannot even recall with their aspects and particulars what I have experienced in this present state of individuality, how should I recall my manifold past lives?
☸ iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi (M.2.32).

Illustration: attabhāve, state of individuality

There are devas whose lifespan is not to be reckoned by counting or computation, yet whatever state of individuality they formerly experienced, whether amongst beings in the refined material plane of existence or immaterial plane of existence, whether amongst beings who are perceptive, unperceptive, or neither perceptive nor unperceptive, they recall the details of those past lives.
☸ Santi bhante devā yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyuṃ saṅkhātuṃ api ca yasmiṃ yasmiṃ attabhāve abhinivutthapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññisu yadi vā nevasaññināsaññisu. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati (D.3.111).

Illustration: attabhāvapaṭilābho, acquired state of individuality

Venerable MahāMoggallāna saw a skeleton flying through the air with vultures, crows, and hawks following in hot pursuit, tearing it apart, while it uttered cries of pain. He thought:

• How astounding! How extraordinary!
☸ acchariyaṃ vata bho abbhutaṃ vata bho

• that there could be such a being
☸ evarūpo pi nāma satto bhavissati

• that there could be such a specter
☸ evarūpo pi nāma yakkho bhavissati

• that there could be such an acquired state of individuality
☸ evarūpo pi nāma attabhāvapaṭilābho bhavissatī ti

The Buddha said that the being (satto) used to be a cattle butcher, because of which he was first roasted in hell for thousands of years, and was now experiencing such an acquired state of individuality (evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī ti) (S.2.255).

Illustration: attabhāvapaṭilābhesu, acquired state of individuality

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

• what lies in the past has been abandoned
☸ yaṃ atītaṃ taṃ pahīnaṃ

• what lies in the future has been relinquished
☸ yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ

• and fondness and attachment regarding one’s presently acquired state of individuality have been thoroughly eliminated
☸ paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto

It is in such a way, Elder, that dwelling alone is fulfilled in detail (S.2.283).

Illustration: attabhāvapaṭilābhā, acquiring a [particular] state of individuality

Four ways of acquiring a [particular] state of individuality.
☸ Cattārome bhikkhave attabhāvapaṭilābhā. Katame cattāro?

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

Venerable Sāriputta said this meant that where there is the acquiring of a [particular] state of individuality in which one’s own intentional effort has effect, not another person’s, there is a passing away of beings from that group on account of their own intentional effort (attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti). And corresponding statements for the other groups (A.2.159).

Illustration: attabhāvapaṭilābho, acquiring of states of individuality

“Life in the world [of beings] is of such a nature, and the acquiring of states of individuality is of such a nature, that eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions, namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.
☸ tathābhūto kho ayaṃ lokasannivāso tathābhūto attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti (A.2.188).

Illustration: personal disposition

In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.411).

Illustration: personal disposition

In one experiencing [a sense impression] a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ bhikkhave vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.411).

Illustration: personal disposition

In one who has acquiesced in uninsightfulness into reality a corresponding personal disposition is manifested (tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti), either meritorious or demeritorious.
☸ yaṃ kho bhikkhave avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.414).

*Attā, Anattā

Renderings

• attā (noun): ego

• attā (noun): aspect of yourself

• attā (noun): [absolute] Selfhood

• attā (adjective): endowed with personal qualities

• attā (pronoun): myself; yourself; himself; themselves; oneself

• attā (stressed pronoun): he himself; you yourself

• anattā (noun): the voidness of personal qualities [in things]

• anattā (adjective): void of personal qualities

Introduction

Explaining unconditionality: Chachakka Sutta

The Chachakka Sutta (M.3.282) says that the arising and disappearance of the six senses are discernable (uppādo pi vayo pi paññāyati), and that he for whom arising and disappearance is discernable in something they regard as endowed with personal qualities would be forced to the conclusion that ‘My [absolute] Selfhood arises and disappears’ (attā me uppajjati ca veti cā ti). Thus the six senses are void of personal qualities.

The arguments used in this and the two following paragraphs are only meaningful if Selfhood is understood to be unconditional. Though attā is commonly rendered as ‘Self’ or ‘soul’ these renderings obscure the important connotations of anattā: ungovernability, unlastingness and inherent unsatisfactoriness. Hence our term ‘[absolute] Selfhood.’

Explaining unconditionality: Pañcavaggiya Sutta

The Pañcavaggiya Sutta (S.3.66-7) says that if the five aggregates were endowed with personal qualities they would not lead to affliction (ābādhāya saṃvatteyya) and one could command them: ‘Be thus! Be not thus!’ One could have them unconditionally according to one’s will. The Buddha compared this to a claim a king might make concerning ‘his own realm’ (sakasmiṃ vijite) where he has the power to punish criminals as he wishes, but outside his realm he has no such power (M.1.230). Likewise the five aggregates are outside one’s realm. They are ours conditionally not unconditionally. They cannot be regarded as endowed with personal qualities because they do not accord unconditionally with one’s will.

Explaining unconditionality: Udāyī Sutta

In the Udāyī Sutta, Venerable Ānanda explained that viññāṇa cannot be regarded as endowed with personal qualities because it arises dependent on conditions. If the indispensible and necessary conditions for viññāṇa were to cease completely and totally without remainder (so ca hetu so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya) viññāṇa would not be discerned. Thus viññāṇa is conditional, not unconditional. Therefore it is void of personal qualities (viññāṇaṃ anattā ti S.4.166).

Anattā (adjective): ‘void of personal qualities’

As an adjective, attā is rendered in this Glossary as ‘endowed with personal qualities,’ and anattā as ‘void of personal qualities’ because it is part of the argument yadanattā taṃ n’etaṃ mama n’eso’hamasmi na me so attā ti (S.4.1). This argument shows that yadanattā has a meaning broad enough to cover n’etaṃ mama n’eso’hamasmi na me so attā ti. It covers all terms: “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.” Thus we say: What is void of personal qualities should be seen according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”

Parenthesis: [in reality]

The parenthesis ‘[in reality]’ is justified because of attā‘s link to yathābhūtaṃ:

• What is void of personal qualities should be seen according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood”
☸ yadanattā taṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ (S.4.1).

Another example is this:

• He does not discern bodily form which is void of personal qualities according to reality, thus: ‘Bodily form is void of personal qualities.’
☸ anattaṃ rūpaṃ anattā rūpan ti yathābhūtaṃ nappajānāti (S.3.114).

Inevitable link between the adjective and noun

The scriptures confirm the inevitable link between the adjective and noun:

1) For example, if something is anattā (void of personal qualities, adjective), it should be seen as not my attā ([absolute] Selfhood, noun: yadanattā taṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ S.4.1).

2) To say that the senses are attā (endowed with personal qualities, adjective) is untenable because their arising and disappearance are discernable and one would be forced to the conclusion that ‘My attā ([absolute] Selfhood, noun) arises and disappears (M.3.282-4).

Distinguishing adjectives and nouns

It is sometimes difficult to distinguish adjectives and nouns in the scriptures; indeed, so difficult that DOP fails to recognise attā as an adjective at all. This is surprising. Not only does its predecessor, the PED, recognise the adjective, but also the DOP itself (under attan) translates the term attatthaṃ (S.2.29) as ‘one’s own interest or profit’ where ‘one’s own’ is adjectival. Bodhi also recognises that attā in attatthaṃ is an adjective and translates it ‘your own good.’ However, at M.3.282 both he and Horner do not recognise the adjective in the sentence cakkhuṃ attā ti yo vadeyya taṃ na upapajjati. This would be naturally rendered as ‘endowed with personal qualities’ but Bodhi and Horner render it as ‘self’:

• Bodhi: If anyone says, ‘The eye is self,’ that is not tenable.

• Horner: If anyone should say, 'Eye is self,' that is not fitting.

Although Ñāṇamoli agrees that attā can be adjectival (in Anattā According to the Theravāda) in the section on Derivation and Usage he overlooks the adjective form, and in his translations in the same essay he consistently calls it ‘not self.’ For example, he renders rūpaṃ anattā as ‘materiality is not self’ where we would say ‘is void of personal qualities.’ Therefore, it seems he considered the adjective form to be negligible.

Attā: paradoxical useage

Occasionally the Buddha used attā in a paradoxical way.

• He used it to indicate Ultimate Reality, one’s [absolute] Selfhood, but in conversation with young brahmans for whom this expression would be appropriate and meaningful (Vin.1.23): ‘What do you think, young men: which is better for you: that you seek for a woman, or that you seek for your [absolute] Selfhood?
☸ katamaṃ nu kho tumhākaṃ varaṃ yaṃ vā tumhe itthiṃ gaveseyyātha yaṃ vā attānaṃ gaveseyyāthā ti

• He used it as a manner of speech, saying that bhikkhus should abide spiritually self-reliant, and as refuges unto themselves (attadīpo viharati attasaraṇo D.2.100), which he explained meant practising satipaṭṭhānā and said that this was equivalent to abiding with the teaching as one’s island and refuge (dhammadīpo dhammasaraṇo).

• He said ‘a bhikkhu does not let his unmastered self be mastered by suffering (bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti M.2.223). It is consonant with the scriptures to take the advice as meaning that ‘the mind is intrinsically radiant: it is defiled by extrinsic defilements (pabhassaramidaṃ bhikkhave cittaṃ tañca kho āgantukehi upakkilesehi upakkiliṭṭhanti (A.1.10). ‘Unmastered self’ is a manner of speech.

Suffix -atta: redundant

The suffix -atta is usually redundant. For example, in pahitatto (‘resolutely applied’) and sukhitattā (‘happy’) in these passages:

1) Enthusiastically applying himself [to the teaching], he scrutinises [it].
☸ ussahitvā tuleti

... Having scrutinised [it], he strives [to practise it].
☸ tulayitvā padahati

... Being resolutely applied [to the practice] he realises with his very being the supreme truth, and he sees [the nature of reality] having penetrated it with discernment.
☸ pahitatto samāno kāyena ceva paramaṃ saccaṃ sacchikaroti paññāya ca naṃ paṭivijjha passati (M.1.480).

Comment: Here padahati is directly linked to its suffixed past participle, where the suffix is clearly shown to be redundant.

2) May they be happy.
☸ bhavantu sukhitattā (Sn.v.145).

Comment: PED (sv Sukhita) likewise calls sukhitattā ‘happy, easy.’ Norman says ‘happy-minded.’

Atta’s role as a suffix is not noted in the Pāli grammar books, nor in the dictionaries sv Atta, though Duroiselle says pahitatto means ‘resolute, whose mind is bent upon, literally directed towards,’ and ṭhitatto means ‘of firm mind’ (PGPL, para 555). Neither DOP nor PED mention ‘mind’ as a meaning of atta, but for anavositatta DOP says ‘whose mind has no firm convictions,’ and for susamāhitatto (sv su) PED says ‘of steadfast mind.’ PED adds ‘will,’ sv Pahita, saying pahitatta means ‘of resolute will’. PED also sometimes considers -atta redundant, for example in rendering ṭhitatto as ‘self-controlled, composed, steadfast,’ and sukhitatta as noted above. But if -atta means ‘mind’, then it is still redundant. What, after all, is the difference between ‘happy’ and ‘happy-minded’?

PED’s collection of -atta words is this:

ubbilāvitatta: rejoicing, exultancy, elation of mind

katatta: self-possessed, disciplined

khematta: one who is at peace

gatatta: self-perfected, perfect

ṭhitatto: self-controlled, composed, steadfast

pahitatta: of resolute will

yatatta: selfcontrolled, one whose heart is kept down

rakkhitatta: one who guards his character

vadhatta: self-destruction

vimuttatta: having an emancipated self

saṃyatattaṃ: having one's self restrained, self-controlled

saṃvutatta: self-controlled

sukhitatta: happy, easy

susamāhitatto: of steadfast mind

Parenthesising anattā

Anattā usually has an object associated with it:

• He abides contemplating the voidness of personal qualities in all things.
☸ sabbadhammesu anattānupassī viharati (A.4.14).

• He abides contemplating the voidness of personal qualities in the six senses and their objects.
☸ imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati (A.5.109).

• the perception of the voidness of personal qualities in all originated phenomena.
☸ sabbasaṅkhāresu anattasaññaṃ (A.3.444).

Where anattā occurs without an object, the context sometimes shows what should be parenthesised, sometimes not:

• And what, Ānanda, is the perception of the voidness of personal qualities [in the six senses and their objects]. In this regard, Ānanda, a bhikkhu... reflects that the six senses and their objects are void of personal qualities.
☸ katamācānanda anattasaññā? Idhānanda bhikkhu... iti paṭisaṃcikkhati cakkhuṃ anattā rūpā anattā... mano anattā dhammā anattā ti) (A.5.109).

• In one who perceives the voidness of personal qualities [in all things], self-centredness is uprooted. He realises the Untroubled in this very lifetime
☸ anattasaññi asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ ti (Ud.37).

Illustrations

Illustration: atto, ego

Clad in robes, I live the religious life without a home, with shaven head, with ego completely extinguished.
☸ saṅghāṭivāsī agaho carāmi nivuttakeso abhinibbutatto (Sn.v.456).

Illustration: attano, ego

Having heard my word, train yourself in the quenching of the ego.
☸ Ito sutvāna nigghosaṃ sikkhe nibbānamattano (Sn.v.1062).

Illustration: atto, ego

The seers of old had egos restrained.
☸ Isayo pubbakā āsuṃ saṃyatattā (Sn.v.284).

Illustration: attā, ego

Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected, with egos restrained.
☸ Ye ve asattā vicaranti loke akiñcanā kevalino yatattā (Sn.v.490).

Illustration: attā, ego

Walk on almsround through the streets with ego well-restrained.
☸ Susaṃvutatto visikhantare caraṃ (Sn.v.1119).

Illustration: attā, themselves

Those bhikkhus, either now or after my passing, who abide spiritually self-reliant, with themselves as their refuge, with no other refuge; relying completely on the teaching, with the teaching as their refuge, with no other refuge; it is these bhikkhus, Ānanda, who will be for me foremost amongst those desirous of the training.
☸ Ye hi keci ānanda etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā dhammasaraṇā anaññasaraṇā tamatagge me te ānanda bhikkhu bhavissanti ye keci sikkhākāmāti (S.5.154).

Illustration: attā, you yourself; attānaṃ, yourself

There is no hiding place for the doer of unvirtuous deeds
Natthi loke raho nāma pāpakammaṃ pakubbato.

You yourself, man, know what is true or false.
Attā te purisa jānāti saccaṃ vā yadi vā musā.

Indeed, sir, you disdain the virtuous aspect of yourself which witnesses [all that you do].
Kalyāṇaṃ vata bho sakkhi attānaṃ atimaññasi.

You are [trying to] conceal from yourself unvirtuousness existing within yourself
Yo santaṃ attani pāpaṃ attānaṃ parigūhasi (A.1.149).

Illustration: attanā, yourself; myself; oneself; attā, himself

―Is there, Mallikā, anyone more beloved to you than yourself?
☸ atthi nu kho te mallike ko cañño attanā piyataro ti?

―There is no one, great king, more beloved to me than myself. But is there anyone, great king, more beloved to you than yourself?
☸ Natthi kho me mahārāja ko cañño attanā piyataro. Tuyhaṃ pana mahārāja atthañño koci attanā piyataro ti?

―For me too, Mallikā, there is no one more beloved to me than myself.
☸ Mayhampi kho mallike natthañño koci attanā piyataroti.

Then the Blessed One... recited this verse:

Having traversed all quarters with the mind,
☸ Sabbā disā anuparigamma cetasā

One finds nowhere anyone more beloved to oneself than oneself.
☸ Nevajjhagā piyataramattanā kvaci

Others hold themselves likewise beloved;
☸ Evaṃ piyo puthu attā paresaṃ

Hence one who loves himself should not harm others.
☸ Tasmā na hiṃse paraṃ attakāmo ti (S.1.75).

Illustration: attā, he himself; attānaṃ himself

If a bhikkhu does not fulfil the training in virtue, the Buddha said the Teacher criticises him, his discerning wise companions in the religious life criticise him, the devas criticise him, and he himself even criticises himself.
☸ attā pi attānaṃ upavadati (M.1.440).

Illustration: attānaṃ, himself

The Buddha said a bhikkhu should be straightforward and aboveboard presenting himself according to reality to his teachers and to his knowledgeable companions in the religious life (yathābhūtaṃ attānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu) (M.2.128).

Illustration: attā, themselves

Thus do noble young men declare their [attainment of] arahantship: the matter is spoken of without any reference to themselves.
☸ attho ca vutto attā ca anupanīto (A.3.359).

Illustration: attā, endowed with personal qualities

If bodily form was endowed with personal qualities (rūpañca hidaṃ bhikkhave attā abhavissa) it would not lead to affliction (ābādhāya saṃvatteyya) and it would be possible to demand of bodily form (labbhetha ca rūpe): ‘My bodily form: be thus! My bodily form: be not thus!’ (evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosī ti). But because bodily form is void of personal qualities it leads to affliction (rūpaṃ anattā tasmā rūpaṃ ābādhāya saṃvattati) and it is not possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’ (S.3.66-7).

Illustration: attā, himself; [absolute] Selfhood

Saccaka claimed that a person has the five aggregates as himself (rūpattāyaṃ purisapuggalo... viññāṇattāyaṃ... ). The Buddha asked if Saccaka was claiming the khandhas were “my [absolute] Selfhood” (rūpaṃ me attā... viññāṇaṃ me attā ti) and compared this to a claim a king might make concerning his own realm (sakasmiṃ vijite), where he has the power to punish criminals as he wishes. The Buddha asked whether Saccaka exercised any such power over the five aggregates so as to command them ‘Let them be thus, or not thus’ (vattati te tasmiṃ rūpe... viññāṇe vaso evaṃ me rūpaṃ... viññāṇaṃ hotu evaṃ me rūpaṃ... viññāṇaṃ mā ahosī ti). Saccaka agreed he did not (M.1.230).

Illustration: attā, endowed with personal qualities; [absolute] Selfhood

To say that the visual sense is endowed with personal qualities is untenable (cakkhuṃ attā ti yo vadeyya taṃ na upapajjati) because the arising and disappearance of the visual sense is discernable (cakkhussa uppādo pi vayo pi paññāyati) and he for whom arising and disappearance is discernable, would be forced to the conclusion that ‘My [absolute] Selfhood arises and disappears’ (attā me uppajjati ca veti cā ti). Thus the visual sense is void of personal qualities (iti cakkhuṃ anattā) (M.3.282; S.2.95).

Illustration: attā, [absolute] Selfhood

A disciple of mine... perceives all bodily form according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”
☸ Idha aggivessana mama sāvako... sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya passati (M.1.234-5).

Illustration: attā, [absolute] Selfhood

―Is what (rūpaṃ... viññāṇaṃ) is unlasting (aniccaṃ), intrinsically unsatisfactory (dukkhaṃ), and destined to change fit to be regarded thus:

this is “[in reality] mine”
☸ etaṃ mama

this is “[in reality] what I am”
☸ eso’hamasmi

this is “my [absolute] Selfhood”?
☸ eso me attā ti

―No, bhante (S.3.66-7).

Illustration: attā, [absolute] Selfhood

The Buddha said there are three types of sense impression: pleasant, unpleasant, and neutral (sukhaṃ vedanaṃ... dukkhaṃ vedanaṃ... adukkhamasukhaṃ vedanaṃ). If anyone experiences these sense impressions considering them to be “my [absolute] Selfhood” (eso me attā ti), then when they cease he would have to hold that ‘my [absolute] Selfhood has been shattered’ (vyaggo me attā ti). Therefore it is not suitable to hold sense impression is “my [absolute] Selfhood” (nakkhamati vedanā me attā ti samanupassituṃ) (D.2.67).

Illustration: attā, [absolute] Selfhood

―If there were no sense impression in any way, would there be the thought “I am this”?
☸ yattha panāvuso sabbaso vedayitaṃ natthi api nu kho tattha ayamahamasmī ti siyā ti

―No, bhante.

―Therefore this argument is invalid: Sense impression is not my [absolute] Selfhood. My [absolute] Selfhood is without sense impression.
☸ Tasmātihānanda etenapetaṃ nakkhamati na heva kho me vedanā attā appaṭisaṃvedano me attā ti samanupassituṃ (D.2.67).

Comment:

Claiming that “my [absolute] Selfhood is without sense impression” is to claim knowledge of something one is simultaneously claiming to be unaware of.

Illustration: attā, [absolute] Selfhood

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

• Eternal are the [absolute] Selfhood and the world [of beings]
☸ sassato attā ca loko ca

• Not eternal
☸ asassato attā ca loko ca

• Both eternal and not eternal
☸ sassato asassato attā ca loko ca

• Neither eternal nor not eternal
☸ neva sassato nāsassato attā ca loko ca

• Produced by oneself are the [absolute] Selfhood and the world [of beings]
☸ sayaṃ kato attā ca loko ca

• Produced by another
☸ paraṃ kato attā ca loko ca

• Produced by oneself and another
☸ sayaṃ kato paraṅkato attā ca loko ca

• Produced by neither oneself nor another. They have arisen spontaneously
☸ asayaṃ kāro aparaṅkāro adhiccasamuppanno attā ca loko ca

And they lived quarrelsome, cantankerous, contentious, stabbing each other with verbal daggers (Ud.70).

Illustration: attā, [absolute] Selfhood; anattā, void of personal qualities

When the ascetic Vacchagotta asked whether or not there is an [absolute] Selfhood (atthattā ti... natthattā ti) the Buddha refused to answer, because, as he later explained, if he had answered that:

• There is an [absolute] Selfhood, this would have been siding with those ascetics and Brahmanists who are eternalists.
☸ ye te ānanda samaṇabrāhmaṇā sassatavādā tesametaṃ laddhi abhavissa.

• There is no [absolute] Selfhood, this would have been siding with those ascetics and Brahmanists who are annihilationists.
☸ ye te ānanda samaṇabrāhmaṇā ucchedavādā tesametaṃ laddhi abhavissa.

• There is an [absolute] Selfhood, “would this have been consistent on my part with the arising of the knowledge that ‘all things are void of personal qualities’?”
☸ apinu me taṃ ānanda anulomaṃ abhavissa ñāṇassa uppādāya. Sabbe dhammā anattā ti no hetaṃ bhante.

• ‘There is no [absolute] Selfhood, “the ascetic Vacchagotta, already bewildered, would have become even more bewildered, thinking, ‘It seems that the [absolute] Selfhood I formerly had does not exist now.’”
☸ sammūḷhassa ānanda vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa ahu vā me nūna pubbe attā so etarahi natthī ti (S.4.400).

Illustration: atta, [absolute] Selfhood

―Bhikkhus, you might well grasp a theory of an [absolute] Selfhood which would not arouse grief, lamentation, physical pain, psychological pain, and vexation, but do you see any such theory?
☸ Taṃ bhikkhave attavādūpādānaṃ upādiyetha yaṃsa attavādūpādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

―No, bhante.

―Good, bhikkhus. I also see no such theory (-M.1.137).

Illustration: attā, [absolute] Selfhood

The ignorant Everyman improperly contemplates
☸ ayoniso manasikaroti

• Was I in the past?

• Was I not in the past?

• What was I in the past?

• How was I in the past?

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

• Shall I be in the future?

• Shall I not be in the future?

• What shall I be in the future?

• How shall I be in the future?

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

Or else he is uncertain about the present in regard to himself
☸ ajjhattaṃ kathaṅkathī hoti

• Am I?

• Am I not?

• What am I?

• How am I?

• Where has this being come from?

• Where will it go?

As he improperly contemplates in this way, one of six dogmatic views arise in him as real and actual:
☸ channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati

• I have an [absolute] Selfhood
☸ atthi me attā ti vā'ssa saccato thetato diṭṭhi uppajjati

• I do not have an [absolute] Selfhood
☸ natthi me attā ti vā'ssa saccato thetato diṭṭhi uppajjati

• I perceive an [absolute] Selfhood with an [absolute] Selfhood
☸ attanā’va attānaṃ sañjānāmī ti vā'ssa saccato thetato diṭṭhi uppajjati

• I perceive what is not an [absolute] Selfhood with an [absolute] Selfhood
☸ attanā'va anattānaṃ sañjānāmī ti vā'ssa saccato thetato diṭṭhi uppajjati

• I perceive an [absolute] Selfhood with what is not an [absolute] Selfhood
☸ anattanā'va attānaṃ sañjānāmī ti vā'ssa saccato thetato diṭṭhi uppajjati

or else he has a view like this:
Atha vā pana'ssa evaṃ diṭṭhi hoti

• It is this [absolute] Selfhood of mine that speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.
☸ yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. So kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti (M.1.8).

Illustration: attā, [absolute] Selfhood

From the time Ānanda when a bhikkhu
☸ yato kho panānanda bhikkhu

no longer regards sense impression to be the [absolute] Selfhood,
☸ neva vedanaṃ attānaṃ samanupassati

or considers that “my [absolute] Selfhood is without sense impression,”
☸ no pi appaṭisaṃvedanaṃ attānaṃ samanupassati

or considers “my [absolute] Selfhood experiences”
☸ no pi attā me vediyati

or considers “my [absolute] Selfhood is subject to sense impression,”
☸ vedanādhammo hi me attā ti samanupassati

by not so regarding he does not grasp anything in the world [of phenomena].
☸ so evaṃ asamanupassanto na ca kiñci loke upādiyati

Thus he is not agitated.
☸ anupādiyaṃ na paritassati

Being not agitated, he realises the Untroubled for himself.
☸ aparitassaṃ paccattaṃ yeva parinibbāyissati (D.2.68).

Illustration: anatta, the voidness of personal qualities [in the six senses and their objects]; anattā, void of personal qualities

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

In this regard, Ānanda, a bhikkhu... reflects that the six senses and their objects are void of personal qualities
☸ iti paṭisaṃcikkhati cakkhuṃ anattā rūpā anattā... mano anattā dhammā anattā ti) (A.5.109).

Illustration: anattā, void of personal qualities

Bhikkhus, the visual sense is unlasting. What is unlasting is intrinsically unsatisfactory. What is intrinsically unsatisfactory is void of personal qualities.
☸ Cakkhuṃ bhikkhave aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā (S.4.1).

*Attha

Renderings

• attha: benefit

• attha: spiritual well-being

• attha: well-being

• attha: spirit (=’the real meaning of’)

• attha: meaning

• attha: meaning of expressions

• attha: context

• attha: point

• attha: meaning of the teaching

• attha: something

• attha: matter

• attha: what is useful

• attha: what is meaningful

• attha: purpose

• atthāya: for the sake of

• attha: the supreme goal

• attha: objective

• attha: beneficial (adj)

• attha: useful (adj)

• anattha: harm

• anattha: harmful (adj)

• niratthaṃ: useless (adj)

• me attho: I need (verb)

• atthaṃ caratī: benefit (verb)

• anatthaṃ caratī: harm (verb)

• atthavatī: meaningful

• atthavasaṃ: good reason

• atthavasin: intent on [the development of] spiritual well-being

• etamatthaṃ: this

• ayampi attho: this too

Introduction

30+ meanings

The many meanings of attha are confounding. In DOP the word entry takes over six columns. The PED gives it six major headings, each with alternatives, and extracts nearly thirty possible meanings. This Glossary offers a comprehensible solution. We render it in over thirty ways.

Artha/attha: via Illustrations and notes

Attha has two different roots, artha and asta.

1) Asta/attha occurs as a prefix in terms such as atthaṃ paleti, abbhatthaṃ gacchanti (=abhi+atthaṃ gacchanti) and atthaṅgamo, all of which can be rendered as ‘vanish’ or ‘vanishing.’ But these are covered under Atthaṅgama, not here.

2) Artha/attha is so complicated that we will explain it primarily by way of illustrations and accompanying notes.

Attha: the problem of ‘goal’

Although ‘goal’ is nowadays often used for attha, it is a newcomer. PED does not mention it. DOP mentions it thirteen times but is unsettled about it, because it always offers an alternative. For example:

• ‘intent on the goal or meaning’

• ‘expressing the meaning or goal’

• ‘connected with the goal, or with what is beneficial,’ and so on.

Norman, too, often uses ‘goal,’ but it is problematic. For example, consider these two passages:

1) ‘Quenching is not hard to attain for him who sees the goal, even though it is very fine and subtle’
☸ Susukhumanipuṇatthadassinā... nibbānaṃ na hi tena dullabhanti (Norman, Th.v.210).

But quenching (nibbāna) surely is the goal. So here we prefer to say that the attha he sees is not ‘the goal’ but ‘the meaning of the teaching.’ We would therefore say:

• Nibbāna is not hard to attain to for one who sees the very fine and subtle meaning of the teaching.

2) ‘There is no one who sees the subtle goal as well as you [the Buddha] do’
☸ Na c’atthi tulyo nipuṇatthadassī (Norman, Sn.v.377).

But this curiously suggests that the Buddha saw nibbāna better than other arahants. The solution, again, is that attha means not ‘goal’ but ‘meaning of the teaching,’ so the passage reads:

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

Attho: supreme goal

When attho means goal it always means nibbāna, which we call ‘supreme goal,’ and indeed it is often called uttamatthaṃ (Dh.v.386; It.10; Sn.v.324) or paramaṃ atthaṃ (Thī.v.93).

Atthavasaṃ: ‘good reason’

The etymology of atthavasaṃ is perplexing, but the dictionaries call it:

• DOP: ‘reason, motive’

• PED: ‘reasonableness, reason, consequence, cause.’

Bodhi likewise says ‘reason,’ for example:

• Bhikkhus, it is for these two reasons that the Tathāgata has established the training rules for his disciples.
☸ dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ (Bodhi, A.1.98).

Horner prefers ‘good purpose’:

• For what good purpose should a monk live constantly overcoming gain?
☸ Kiñca bhikkhave bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya (Horner, Vin.2.202).

We call it ‘good reason.’

Atthavasi: ‘intent on [the development of] spiritual well-being’

Atthavasi means:

• DOP: ‘pursuing an aim’

• PED: ‘bent on (one's) aim or purpose’

Bodhi says ‘intent on the good’:

• Clansmen intent on the good take up that way of life for a valid reason
☸ tañca kho evaṃ bhikkhave kulaputtā upenti atthavasikā atthavasaṃ paṭicca (Bodhi, S.3.93).

Norman says ‘pursuing my aim’:

• Alone, pursuing my aim, I shall quickly enter the woods
☸ Eko atthavasī khippaṃ pavisissāmi kānanaṃ (Norman, Th.v.539).

We say ‘intent on [the development of] spiritual well-being.’

Illustrations

Illustration: anatthaṃ, harm; atthaṃ, benefit

Ten bases of resentment
☸ Dasa imāni bhikkhave āghātavatthūni:

• He has harmed, is harming, or will harm me. Thinking thus, one arouses resentment.
☸ anatthamme acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has harmed, is harming, or will harm someone beloved and dear to me. Thinking thus, one arouses resentment.
☸ Piyassa me manāpassa anatthaṃ acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. Thinking thus, one arouses resentment.
☸ Appiyassa me amanāpassa atthaṃ acari... carati... carissatīti āghātaṃ bandhati

• And tenthly, one is groundlessly irritated.
☸ aṭṭhāne ca kuppati (A.5.150; D.3.263).

Illustration: anatthāya, harm

If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm’:
☸ anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyunti

If unvirtuous, spiritually unwholesome factors that have arisen in me are not abandoned, this would lead to my harm’;
☸ Uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyunti

If unarisen spiritually wholesome factors do not arise in me, this would lead to my harm;
☸ Anuppannā me kusalā dhammā nūppajjamānā anatthāya saṃvatteyyunti

If spiritually wholesome factors that have arisen in me cease, this would lead to my harm.
☸ Uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyunti (S.2.195-6).

Illustration: atthaṃ, benefit

The Buddha said that being diligent in performing meritorious deeds leads to benefits in this lifetime and in the hereafter (diṭṭhadhammikañceva atthaṃ samparāyikañcā ti), for example, long life, health, beauty, heaven, and noble birth. He concluded:

‘The wise person who is diligent [in performing meritorious deeds] secures both benefits: benefit in this lifetime, and benefit in the hereafter.
☸ Appamatto ubho atthe adhigaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho yo cattho samparāyiko (S.1.86).

Bodhi says ‘good’ and ‘kinds of good’: .’.. secures both kinds of good: the good visible in this very life... ’ (CDB p.180).

Illustration: atthaṃ, meaning

He listens but does not understand [the teaching], he looks but does not see [the nature of reality]. Though the teaching is being spoken, the fool does not understand the meaning.
☸ Suṇāti na vijānāti āloketi na passati
Dhammasmiṃ bhaññamānasmiṃ atthaṃ bālo na bujjhati (S.1.198).

Illustration: attha, meaning

When a teacher explains the Buddha’s teaching (dhammaṃ deseti) the bhikkhu accordingly realises the meaning and significance of the teaching (dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca) (D.3.242).

Illustration: attha, meaning;

A bhikkhu investigates the meaning of the teachings he has retained in mind.
☸ dhatānañca dhammānaṃ atthūpaparikkhitā hoti

Realising their meaning and significance, he practises in accordance with the teaching.
☸ atthamaññāya dhammamaññāya dhammānudhammapaṭipanno ca hoti (A.4.298).

Illustration: atthaṃ, what is beneficial

A greedy person does not know what is beneficial, nor see what is righteous,
☸ Luddho atthaṃ na jānāti luddho dhammaṃ na passati (It.84).

Illustration: attha, beneficial

Four bases for winning over a following (cattāri saṅgahavatthūni): generosity, agreeable speech, beneficial conduct, and impartiality.
☸ dānaṃ peyyavajjaṃ atthacariyaṃ samānattatā (D.3.232).

Illustration: attha, beneficial

Concerning things past, future, and present the Perfect One is one who speaks... what is beneficial... Therefore he is called the Perfect One.
☸ atītānāgatapaccuppannesu dhammesu tathāgato... atthavādī .. tasmā tathāgato ti vuccati (D.3.134-5).

Illustration: anattho, harmful; attho, beneficial

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

This is called harmful.
☸ Ayaṃ vuccati bhikkhave anattho

What is beneficial?
☸ katamo ca bhikkhave attho

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

This is called beneficial.
☸ Ayaṃ vuccati bhikkhave attho ti (A.5.242).

Illustration: atthavase, good reason; attha, meaning

Considering three good reasons it is fitting to explain the teaching to others. What three?
☸ Tayo'me bhikkhave atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ. Katame tayo

• The one who explains the Buddha’s teaching, or the one who listens, or both of them, realise the meaning and significance of the teachings.
☸ atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca (A.1.151).

Illustration: atthavasaṃ, good reason

―But, great king, considering what good reason do you show such profound humility and pay such loving homage to this [wretched human] body of mine?
☸ Kaṃ pana tvaṃ mahārāja atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccākāraṃ karosi mettupahāraṃ upadaṃsesīti?

―Out of gratitude and thankfulness I show such profound humility and pay such loving homage to the Blessed One.
☸ Kataññutaṃ kho ahaṃ bhante kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccākāraṃ karomi mettupahārāṃ upadaṃsemi (A.5.65).

Illustration: atthavasaṃ, good reason

‘Considering what good reason, Lord of the Devas (kiṃ pana tvaṃ devānaminda atthavasaṃ sampassamāno), do you announce the attainment of such inspiration and joy?’

‘Considering six good reasons (cha kho ahaṃ bhante atthavase sampassamāno), bhante, I announce the attainment of such inspiration and joy.’

The reasons were, briefly, that as a result of this conversation his future lives would lead him to great happiness and enlightenment (D.2.285-6).

Illustration: atthavase, good reason

Considering two good reasons, brahman (dve kho ahaṃ brāhmaṇa atthavase sampassamāno) I frequent secluded abodes in forests and quiet groves: in considering a pleasant abiding for myself in this lifetime, and being tenderly concerned for future generations.
☸ dve kho ahaṃ brāhmaṇa atthavase sampassamāno araññe vanapatthāni pantāni senāsanāni paṭisevāmi: attano ca diṭṭhadhammasukhavihāraṃ sampassamāno pacchimañca janataṃ anukampamāno ti (M.1.23).

Illustration: atthavase, good reasons

For two good reasons the Perfect One establishes training rules for his disciples. To inspire faith in those without faith; and to increase the faith of those with faith.
☸ Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya (A.1.98).

Illustration: attha, spiritual well-being

Bhikkhus, some might speak to you with speech that is: timely or untimely; true or untrue; gentle or harsh; conducive or unconducive to your spiritual well-being; spoken with a mind of [unlimited] goodwill or with inner hatred.
☸ Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā. Bhūtena vā... abhūtena vā. Saṇhena vā... pharusena vā. Atthasaṃhitena vā... anatthasaṃhitena vā. Mettacittā vā... dosantarā vā (M.1.126).

Illustration: anattha, spiritual well-being

I will not talk that kind of talk which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being... that is to say talk of kings...
☸ So yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā... Seyyathīdaṃ rājakathā... iti vā iti evarūpiṃ kathaṃ na kathessāmiti (M.3.113).

Illustration: anattha, spiritual well-being

One who is prudent would not stay in an abode that was unconducive to his spiritual well-being.
☸ Na tvevānatthasaṃhitaṃ vase vāsaṃ vicakkhaṇo ti (Th.v.105).

Illustration: anattha, spiritual well-being

There are, headman, these two unenlightening practices which should not be undertaken by one who has gone forth [into the ascetic life]:
☸ Dve'me bhikkhave antā pabbajitena na sevitabbā:

• the pursuit of sensuous pleasures, which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being
☸ yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito

• the pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being
☸ yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito (Vin.1.10; S.4.331).

Illustration: anattha, spiritual well-being

An occult art is defined as whatever is non-Buddhistic, and unconducive to spiritual well-being
☸ Tiracchānavijjaṃ nāma yaṃ kiñci bāhirakaṃ anatthasaṃhitaṃ (Vin.4.305).

Illustration: atthavasaṃ, good reason; atthavasikā, intent on [the development of] spiritual well-being

Bhikkhus, this is the lowest form of livelihood, namely, gathering alms... And yet noble young men intent on [the development of their own] spiritual well-being take up this way of life for a good reason.
☸ antamidaṃ bhikkhave jīvikānaṃ yadidaṃ piṇḍolyaṃ... tañca kho evaṃ bhikkhave kulaputtā upenti atthavasikā atthavasaṃ paṭicca (S.3.93; It.89).

Illustration: atthavasikena, intent on [the development of] spiritual well-being

The Buddha said that if one was offered to be struck by three hundred spears a day for one hundred years, and told that one would afterwards penetrate the four noble truths, it would be fitting for a noble young man intent on [the development of his own] spiritual well-being to accept the offer (atthavasikena bhikkhave kulaputtena alaṃ upagantuṃ) because the round of birth and death is long-lasting beyond conception; a first point is not to be discerned of [a receiving of] blows by knives, swords, arrows, and axes (S.5.440-1).

Illustration: atthāya, spiritual well-being

When the mental image of a skeleton (aṭṭhikasaññā) is developed and cultivated (bhāvitā bahulīkatā).

it is of great fruit and benefit
mahapphalā hoti mahānisaṃsā

it leads to [one’s own] great spiritual well-being
mahato atthāya saṃvattati (S.5.129).

Illustration: attha, spiritual well-being

Therefore one desiring [the development of] spiritual well-being, aspiring for inward greatness, should revere the true teaching, remembering the Buddhas’ training system.
☸ Tasmā hi atthakāmena mahattamabhikaṅkhatā
Saddhammo garu kātabbo saraṃ buddhānaṃ sāsanaṃ (S.1.140).

Illustration: attha, spiritual well-being

Then the deva inhabiting that woodland grove, being tenderly concerned for that bhikkhu, desiring his spiritual well-being (anukampikā atthakāmā) desiring to stir up in him an earnest attitude [to the practice] (saṃvejetukāmā), approached him and addressed him in verses (S.1.203).

Illustration: atthaṃ, well-being

If someone destroyed my well-being by lying to me it would not be agreeable and pleasing to me.
☸ yo kho me musāvādena atthaṃ bhañjeyya na me taṃ assa piyaṃ manāpaṃ (S.5.354).

Illustration: attha, well-being

My parents were killed by a king. But if I were to deprive the king of life, those who desired the king's well-being (ye devassa atthakāmā) would deprive me of life, and those who desired my well-being (ye me atthakāmā) would deprive these of life (Vin.1.347).

Illustration: atthaṃ, spirit (=real meaning)

Those teachings which are excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life: teachings like this are much heard by him.
ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ savyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti (Vin.2.96).

Illustration: attha, spirit (=real meaning)

If the community of bhikkhus, not having investigated that case, not having got to the root of it, achieves concord, that concord is unrighteous, Upāli (adhammikā sā upāli saṅghasāmaggī ti). This is called concord that has arrived at the letter but not the spirit (atthāpetā vyañjanupetā).

If the community of bhikkhus, having investigated the case, having got to the root of it, achieves concord in the community of bhikkhus, that concord is righteous (dhammikā sā upāli saṅghasāmaggī ti). This is called concord that has arrived both at the letter and the spirit (atthupetā ca vyañjanupetā ca) (Vin.1.358).

Illustration: atthavatī, meaningful

Cūḷakokanadā, Pajjunna’s daughter, spoke these meaningful verses
☸ gāthā cimā atthavatī abhāsi (S.1.30-31).

Comment:

The verses say one should avoid unvirtuous conduct (pāpaṃ na kayirā), abandon sensuous pleasures (kāme pahāya), and be mindful and fully conscious (satimā sampajāno). Bodhi calls them ‘verses full of meaning.’

Illustration: atthaṃ, meaning = suttavibhaṅgo

If the bhikkhu knows neither the rule nor the rule analysis (neva suttaṃ āgataṃ hoti no suttavibhaṅgo), not knowing the meaning (of the rule) (atthaṃ asallakkhento), he may conceal the meaning under the wording (vyañjanacchāyāya atthaṃ paṭibāhati) (Vin.2.97).

Comment:

The bhikkhu conceals the meaning (atthaṃ) under the wording because he is ignorant of the rule analysis (suttavibhaṅgo). Thus ‘rule analysis’ (suttavibhaṅgo) equals ‘the meaning of the rule’ (atthaṃ).

Illustration: atthassa, meaning

Venerable Visākha Pañcāliputta was instructing the bhikkhus in the assembly hall with an explanation of the teaching, using speech that was polished, well enunciated, articulate, making the meaning clear (atthassa viññāpaniyā) (S.2.280).

Illustration: atthaṃ, meaning

Venerable Mahākaccāna is capable of explaining the meaning in detail of the brief synopsis recited by the Blessed One, where the meaning was not explained in detail.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ (M.3.195).

Illustration: atthaṃ, meaning

Hearing the teaching, he bears it in mind.
☸ sutvā dhammaṃ dhāreti

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

Doing so, the teaching receives his considered approval.
☸ dhammā nijjhānaṃ khamanti (M.1.480).

Illustration: attho, meaning

It would be good if the Blessed One would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it.
☸ Sādhu vata bhante bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho bhagavato sutvā bhikkhū dhāressantī ti (S.5.219).

Illustration: attha, meaning of expressions

How is a bhikkhu one who knows the meaning of expressions? In this regard a bhikkhu knows the meaning of this and that expressions thus: ‘This is the meaning of this expression.
☸ Atthaññū ca kathaṃ hoti. Idha bhikkhave bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti ayaṃ imassa bhāsitassa attho (A.4.113).

Illustration: attha, meaning of expressions

Whatever contentious brahmans there are, and even elderly brahmans, and others, too, who thought they were [good] arguers, all become obliged to you for [explaining] the meaning of expressions.
☸ Ye kecime brāhmaṇā vādasīlā vuddhā cā pi brāhmaṇā santi keci
Sabbe tayi atthabaddhā bhavanti ye cā pi aññe vādino maññamānā (Sn.v.382).

Illustration: attha, meaning of the teaching

One who sees the subtle meaning of the teaching
☸ nipuṇatthadassiṃ (Sn.v.177; S.1.33).

Illustration: attha, meaning of the teaching

For one who sees the very fine and subtle meaning of the teaching... the Untroubled is not hard to attain to.
☸ Susukhumanipuṇatthadassinā... Nibbānaṃ na hi tena dullabhanti (Th.v.210).

Illustration: attha, meaning of the teaching

There is no one who sees the subtle meaning of the teaching as well as you do
☸ na c’atthi tulyo nipuṇatthadassī (Sn.v.377).

Illustration: atthe, context

A bhikkhu who was ordained by a complete assembly of bhikkhus, and by a valid and legitimate act involving a motion and three invitations, such a person is what is meant in this context by the word ‘bhikkhu’”
tatrayvāyaṃ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno ayaṃ imasmiṃ atthe adhippeto bhikkhū ti (Vin.3.24).

Horner: this one is a monk as understood in this meaning. BD.1.42).

Illustration: atthassa, point

And this is another way of explaining in brief that same point
☸ ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya

• I am not unsure about the perceptually obscuring states spoken of by the Ascetic.
☸ ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi;

• I do not doubt they have been abandoned by me.
☸ te me pahīṇāti na vicikicchāmī ti (S.2.54).

Illustration: atthassa, point

This is another method of explaining in brief that same point: ‘Whatever is experienced is included within dukkha.’
☸ ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti (S.2.53).

Illustration: atthassa, something; attho, meaning

I devised this simile for the sake of explaining something
☸ upamā kho me ayaṃ bhikkhave katā atthassa viññāpanāya

This is its meaning
☸ ayañcevettha attho

The ‘great low-lying marsh’ is a term for sensuous pleasure
☸ kāmānametaṃ adhivacanaṃ

The ‘large herd of deer’ is a term for beings
☸ sattānametaṃ adhivacanaṃ

The ‘safe path’ is a term for the noble eightfold path
☸ ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ (M.1.118).

Illustration: attho, matter

Thus do noble young men declare their [attainment of] arahantship: the matter is spoken of without any reference to themselves
☸ attho ca vutto attā ca anupanīto (A.3.359).

Illustration: atthaṃ, matter

When Nigaṇṭho Nātaputto died at Pāvā, there was much trouble amongst his disciples. Venerable Ānanda and the sāmaṇera Cunda approached the Blessed One and told him about this matter (etamatthaṃ ārocessāmā ti) (D.3.118).

Illustration: atthena attho, point by point; atthaṃ, matter

It is astounding and extraordinary, friend, that [the explanations of the] Teacher and disciple agree and correspond point by point, and phrase by phrase, and do not disagree as regards the highest state.
☸ Acchariyaṃ āvuso abbhutaṃ āvuso yatra hi nāma satthu ca sāvakassa ca atthena attho vyañjanena vyañjanaṃ saṃsaṃdissati samessati na viggahissati yadidaṃ aggapadasmiṃ.

Just now, friend, I approached the Blessed One and asked him about this matter.
☸ Idānāhaṃ āvuso bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.

The Blessed One explained the matter to me in the very same terms and phrases that Venerable Sāriputta used.
☸ Bhagavāpi me eteheva padehi etehi vyañjanehi etamatthaṃ vyākāsi seyyathā pi āyasmā sāriputto (A.5.320).

Comment:

Atthena attho vyañjanena vyañjanaṃ corresponds to eteheva padehi etehi vyañjanehi .

Illustration: atthaṃ, matter; attha, spiritual well-being

Having heard the well-spoken explanation, the utterance connected with what is righteous and with spiritual well-being
☸ Sutvā subhāsitaṃ vācaṃ dhammatthasaṃhitaṃ padaṃ

I properly reflected on the truth and reality of the matter
☸ Tathaṃ yāthāvakaṃ atthaṃ yoniso paccavekkhisaṃ (Th.v.347).

Illustration: etamatthaṃ, this; ayampi attho, this too

I heard this was said by the Blessed One, the Arahant:
Vuttaṃ h’etaṃ bhagavatā vuttamarahatā ti me sutaṃ

Abandon one thing, bhikkhus, and I guarantee you non-returnership. Which one thing?
Ekadhammaṃ bhikkhave pajahatha ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ?

Abandon one thing, bhikkhus, greed, and I guarantee you non-returnership.
Lobhaṃ bhikkhave ekadhammaṃ pajahatha ahaṃ vo pāṭibhogo anāgāmitāyā ti.

This is what the Blessed One said, and in connection with which he added:
Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati

The greed on account of which greedy beings are reborn in the plane of misery,
Yena lobhena luddhāse sattā gacchanti duggatiṃ

through the complete understanding of that greed, those with insight abandon it.
Taṃ lobhaṃ sammadaññāya pajahanti vipassino

Having done so they never return to this [low] plane of existence again.
Pahāya na punāyanti imaṃ lokaṃ kudācanan ti

This, too, was what the Blessed One said, so I heard.
Ayampi attho vutto bhagavatā iti me sutan ti (It.1).

Comment:

With verbs of saying, asking, etc attho often means simply 'this' or 'that,’ says DOP. Here the opening statement is ‘I heard this was said by the Blessed One’ (vuttaṃ h’etaṃ bhagavatā... me sutaṃ). Etamatthaṃ and ayampi attho correspond to it.

Illustration: atthaṃ, matter; atthaṃ, atthena, what is useful; me attho, need (+ instrumental case)

[Venerable Assaji:]

‘I am not able to explain the teaching in detail, but I can tell you the matter in brief.’
☸ na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ. Api ca te saṅkhittena atthaṃ vakkhāmī ti

[The ascetic Sāriputta:]

‘So be it, friend, tell me little or tell me much,
☸ hotu āvuso appaṃ vā bahuṃ vā bhāsassu

but just tell me what is useful;
☸ atthaṃyeva me brūhi

I need only what is useful.
☸ attheneva me attho

Why should you make a great elaboration?’
☸ kiṃ kāhasi vyañjanaṃ bahun ti (Vin.1.41).

Illustration: attho hoti, need (with instrumental case)

Once, bhikkhus became sick and needed (there was a need for) medicine.
☸ Tena kho pana samayena bhikkhu gilānā honti attho ca hoti bhesajjehi (Vin.4.100).

Illustration: attho, need

‘Should I resort to the knife, or [not]? What need have I of life? ’
☸ Satthaṃ vā āharissāmi ko attho jīvitena me (Th.v.407).

Illustration: atthaṃ, purpose

When gold is refined it becomes malleable, wieldy and radiant. Whatever ornament one wishes to make from it, it would serve the purpose (tañcassa atthaṃ anubhoti) (A.3.16; S.5.92; A.1.254-7; M.3.243).

Illustration: atthāya, for the sake of

While a bhikkhu is contemplating the nature of the body, there may arise in him either bodily anguish, or mental sluggishness, or his mind is distracted outwardly. He should then direct his mind towards some faith inspiring meditation object (kismiñcideva pasādaniye nimitte cittaṃ paṇidahitabbaṃ). When he does so, his mind becomes collected (cittaṃ samādhiyati). He should then reflect:

• The [purpose] for the sake of which I directed my mind has been achieved.
☸ yassa kho'haṃ atthāya cittaṃ paṇidahiṃ so me attho abhinipphanno (S.5.156).

Illustration: atthāya, for the sake of

The teaching explained by me is comparable to a raft:

• Being for the sake of crossing [the flood of suffering], not for the sake of clinging to it.
☸ nittharaṇatthāya no gahaṇatthāyāti (M.1.260).

Illustration: atthaṃ, for, for the sake of

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

• simply for covering his loins.
☸ yāvadeva hirikopīnapaṭicchādanatthaṃ.

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

• for the sake of enjoying solitary retreat.
☸ paṭisallānārāmatthaṃ (M.1.10).

Illustration: attho, for (the sake of)

What is a mirror for?
☸ kimatthiyo ādāso ti.

For (the sake of) reflection, bhante.
☸ Paccavekkhanattho bhante ti (M.1.416).

COMMENT

Atthiya (adj.) [= atthika] having a purpose or end. Kimatthiyo for what purpose? (PED).

Illustration: attho, for the sake of

―For what purpose, bhante, is non-attachment [to originated phenomena]?
☸ Virāgo pana bhante kimatthiyo ti?

―Non-attachment is for the sake of liberation [from perceptually obscuring states].
☸ Virāgo kho rādha vimuttattho

―For what purpose, bhante, is liberation [from perceptually obscuring states]?
☸ Vimutti pana bhante kimatthiyā ti?

―Liberation [from perceptually obscuring states] is for the sake of [realising] the Untroubled.
Vimutti kho rādha nibbānatthā (S.3.189).

Illustration: atthaṃ, what is meaningful

[Hemavata:]

‘Does he not speak falsehood? Does he not have rough speech? Does he not speak what is untrue? Does he not speak what is frivolous?’
☸ Kacci musā na bhaṇati kacci na khīṇavyappatho
Kacci vebhūtiyaṃ nāha kacci samphaṃ na bhāsati

[Sātāgira:]

‘He does not speak falsehood, nor does he have rough speech, and neither does he speak what is untrue. He is a wise person: he speaks what is meaningful.’
☸ Musā ca so na bhaṇati atho na khīṇavyappatho
Atho vebhūtiyaṃ nāha mantā atthaṃ so bhāsati (Sn.v.158-9).

Comment:

Atthaṃ: ‘what is meaningful.‘ Here, the opposite of ‘what is frivolous’ (samphaṃ).

Illustration: atthaṃ, what is useful

Some unvirtuous bhikkhus are dependent on kings or kings’ ministers, thinking that if anyone accuses them of misconduct, these people will say what is useful in their defence (rājāno vā rāja mahāmattā vā pariyodhāya atthaṃ bhaṇissantī ti) (A.1.153-5).

Illustration: atthāya, useful

When one’s house is in flames, the vessel taken out is the one that is useful, not the one left burnt inside.
☸ Taṃ tassa hoti atthāya no ca yaṃ tattha ḍayhati (S.1.31).

Illustration: niratthaṃ, useless

Not long, indeed, till it will rest, this [wretched human] body here, beneath the clod, discarded, void of consciousness:

Like a useless block of wood.
☸ niratthaṃ va kaliṅgaraṃ (Dh.v.41).

Illustration: anattha, useless

It is good indeed that I am freed from that useless, unpleasant, self-mortifying practice.
☸ Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya (S.1.103).

Illustration: atthaṃ, supreme goal

One who is meditative, one who sits [alone in the woods] and is spiritually undefiled, who has done what needed to be done, who is free of perceptually obscuring states, who has attained the supreme goal, he is what I call a Brahman.
☸ Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ (Dh.v.386).

Illustration: attho, supreme goal

Gone forth from the household life into the ascetic life, but has not attained the supreme goal of asceticism
☸ agārasmā anagāriyaṃ pabbajito hoti svāssa sāmaññattho ananuppatto hoti (D.1.230).

Illustration: atthaṃ, supreme goal

But following a lowly fool who has not attained the supreme goal and who is full of envy,
☸ Khuddañca bālaṃ upasevamāno anāgatatthañca usūyakañca

Having failed to understand the teaching clearly in this world, one reaches death, having not overcome one’s unsureness [about the excellence of the teaching].
☸ Idheva dhammaṃ avibhāvayitvā avitiṇṇakaṅkho maraṇaṃ upeti (Sn.v.318).

Illustration: atthassa, objective

A man should make an effort until his objective has been achieved.
☸ Vāyametheva puriso yāva atthassa nipphadā (S.1.225).

Illustration: atthā, objective

Those who are arahants with perceptually obscuring states destroyed, who have fulfilled [the religious life], done what had to be done, laid down the burden, achieved their objective.
☸ ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā (M.1.141-2).

*Atthaṅgama

Renderings

• abbhatthaṃ gacchanti: to vanish

• atthaṃ paleti: to vanish

• atthaṅgama: vanishing

Introduction

Asta/attha: ‘vanish’ or ‘vanishing’

Attha is two words with different roots, artha and asta. The former (artha/attha) is covered in the Glossary under Attha. The latter (asta/attha) is examined here. It occurs in three terms:

1) abbhatthaṃ gacchanti (=abhi+atthaṃ gacchanti)

2) atthaṃ paleti

3) atthaṅgamo.

These all mean ‘to vanish’ or ‘vanishing.’

Illustrations

Illustration: abbhatthaṃ gacchanti, to vanish

Whatever one hears of the Master Gotama’s teachings... grief, lamentation, physical pain, psychological pain, and vexation immediately vanish.
☸ tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti (A.3.237).

Illustration: abbhatthaṃ gacchati, to vanish

If there arise in a bhikkhu unvirtuous, spiritually unwholesome thoughts connected with attachment, hatred, and undiscernment of reality, then he should pay attention to the dynamic quality of those thoughts (tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ). As he does so, then spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality are abandoned in him and vanish (pahīyanti te abbhatthaṃ gacchanti) (M.1.121).

Illustration: atthaṃ paleti, to vanish

Just as a flame tossed about by the force of the wind vanishes, and is beyond the limits of conception, (atthaṃ paleti na upeti saṅkhaṃ) so a sage liberated from immaterial-factors-and-body vanishes, and is beyond the limits of conception (evaṃ muni nāmakāyā vimutto atthaṃ paleti na upeti saṅkhaṃ) (Sn.v.1074).

This is explained as follows:

• There is no measuring of one who has vanished;
☸ Atthaṅgatassa na pamāṇamatthi

... That no longer exists in relation to which one might speak of him;
☸ Yena naṃ vajjuṃ taṃ tassa natthi (Sn.v.1076).

Thus atthaṃ paleti corresponds to atthaṅgatassa.

Illustration: atthaṅgamāya, vanishing

This is the one-destination path for the purification of beings, for the overcoming of grief and lamentation, for the vanishing of physical and psychological pain
☸ dukkhadomanassānaṃ atthaṅgamāya (S.5.142).

Illustration: atthaṅgamo, vanishing

Ānanda, there are five grasped aggregates of which a bhikkhu should abide contemplating their arising and disappearance:
☸ Pañca kho ime ānanda upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ.

‘Such is bodily form, such its origination, such its vanishing

• iti rūpaṃ

• iti rūpassa samudayo

• iti rūpassa atthaṅgamo (M.3.115).

Illustration: atthaṅgamo, vanishing

Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen.
catunnaṃ bhikkhave satipaṭṭhānānaṃ samudayañca atthaṅgamañca desissāmi. Taṃ suṇātha.

With the origination of food comes the origination of the body. With the ending of food comes the vanishing of the body.
Āhārasamudayā kāyassa samudayo āhāranirodhā kāyassa atthaṅgamo (S.5.184).

*Adhiṭṭhāna; Adhiṭṭhāti

Renderings

• adhiṭṭhāna: obstinate adherence

• adhiṭṭhāna: resolve

• adhiṭṭhāti: to doggedly assume

• adhiṭṭhāti: to concentrate

• adhiṭṭhāti: to organise

• adhiṭṭhāti: to formally determine

• adhiṭṭhāti: to resolve on

• anadhiṭṭhāti: to firmly reject

• svādhiṭṭhitaṃ adhiṭṭhāti: to properly concentrate

• adhiṭṭhita: firmly established

• adhiṭṭhita: committed

• adhiṭṭhita: controlled

Introduction

Dictionaries: concurrence

The Pāli dictionaries broadly concur with the renderings given here, though DOP says ’fixes the mind on’ and ‘supervise’ and ‘not undertaken’ where we prefer ‘concentrate’ and ‘organise’ and ‘firmly reject.’

On ignoring the dictionaries

In translation, dictionary renderings are mostly ignored. For example,

1) Horner says bhikkhus were ‘looking after’ repairs where we would say ‘organising’ (Vin.2.159).

2) Bodhi says a shopkeeper ‘diligently applies’ himself to his work where we would say he ‘carefully concentrates’ (sakkaccaṃ kammantaṃ adiṭṭhāti) on it.

3) Norman often rejects the usual translations for the word. We accept his ‘established’ at Th.v.768, a rendering not noted in the dictionaries.

Illustrations

Illustration: adhiṭṭhānā, obstinate adherence

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

In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.
☸ bhikkhu ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto (A.5.111).

Illustration: adhiṭṭhānā, resolve

For a khattiya (khattiyā), gaining power is his resolve (balādhiṭṭhānā).

For a brahman, learning the sacred texts is his resolve (mantādhiṭṭhānā).

For a householder, gaining a craft is his resolve (sippādhiṭṭhānā).

For a woman, having a son is her resolve (puttādhiṭṭhānā).

For a thief, gaining a caravan is his resolve (saṭhādhiṭṭhānā).

For an ascetic (samaṇā) maintaining virtue is his resolve (sīlādhiṭṭhānā) (A.3.363).

Illustration: anadhiṭṭhānā, firmly reject

Some ascetic or Brahmanist may... in every way firmly reject the ties to individual existence in the sensuous plane of existence
☸ sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā (M.2.237).

Illustration: adhiṭṭhāti, doggedly assume

He clings to bodily form, grasps it, and doggedly assumes that bodily form is “my [absolute] Selfhood.”
☸ so rūpaṃ upeti upādiyati adhiṭṭhāti attā me ti (S.3.114).

Illustration: adhiṭṭhātabbā, concentrate

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

‘This Venerable is owner of his karmically consequential conduct, inheritor of it, born of it, intimately related to it, has it as his refuge. He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious’
☸ kammassako ayamāyasmā kammadāyādo... tassa dāyādo bhavissatī ti).

This is how resentment for that person can be dispelled
☸ evaṃ tasmiṃ puggale āghāto paṭivinetabbo) (A.3.185).

Illustration: adhiṭṭhāti, concentrate

In this regard a bhikkhu possesses faith [in the perfection of the Perfect One’s enlightenment], virtue, learning, generosity, and wisdom. He thinks, ‘Oh, that at the demise of the body at death, I might be reborn in the company of wealthy khattiyas.’ He fixes his mind on that idea, concentrates on it, and develops it
☸ so taṃ cittaṃ dahati taṃ cittaṃ adhiṭṭhāti taṃ cittaṃ bhāveti).

These aspirations and musings of his, when developed and cultivated, lead to his rebirth there (M.3.99).

Illustration: svādhiṭṭhitaṃ adhiṭṭhehi, properly concentrate

Out of tender concern the Teacher gave me a [clean] foot-cloth, [saying]: ‘Properly concentrate on this pure thing somewhere quiet.’
☸ Anukampāya me satthā pādāsi pādapuñchaniṃ
Etaṃ suddhaṃ adhiṭṭhehi ekamantaṃ svadhiṭṭhitaṃ (Th.v.560).

Comment

Commentary: manasikārena svadhiṭṭhitaṃ katvā.

Rhys Davids: 'Fix thou thy mind on this clean thing, the while/Well concentrated thou dost sit apart.

Illustration: svādhiṭṭhitaṃ adhiṭṭhāti, properly concentrate

Suppose a foolish mountain cow―foolish, incompetent, unknowledgeable about roaming mountains, improficient―were to think, 'How about if I ate grass I have never eaten before and drank water I have never drunk before?' She would lift her hind hoof without having firmly placed her front hoof and thus would not go where she had never gone before. And neither would she safely return to where she had come from.

In the same way, a bhikkhu―foolish, incompetent, unknowledgeable about first jhāna, improficient―enters first jhāna but does not stick with that [successful] meditation object (so taṃ nimittaṃ na āsevati), does not develop it (na bhāveti), cultivate it (na bahulīkaroti), or properly concentrate on it (na svādhiṭṭhitaṃ adhiṭṭhāti). The thought occurs to him, 'How about if I entered second jhāna?’ He is not able to so. And when he tries to re-enter first jhāna he is not able to do that either. This is called a bhikkhu who has slipped and fallen from both sides, like the foolish mountain cow (A.4.418).

Illustration: adhiṭṭheyyāsi, concentrate

If the torpor is unabandoned, then focus on the mental image of light (ālokasaññaṃ manasikareyyāsi), concentrate on the mental image of day (divāsaññaṃ adhiṭṭheyyāsi). As by day, so at night; as at night, so by day (yathā divā tathā rattiṃ yathā rattiṃ tathā divā).

If the torpor is unabandoned, then perceiving the constant nature of reality (pacchāpuresaññī), concentrate on pacing back and forth (caṅkamaṃ adhiṭṭheyyāsi), your senses inwardly immersed (antogatehi indriyehi), your mind not straying outwards (abahigatena mānasena) (A.4.86).

Illustration: adiṭṭhāti, concentrate

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

Likewise, possessed of three factors a bhikkhu is incapable of either gaining an unattained spiritually wholesome factor, or developing an attained spiritually wholesome factor. Which three? Neither in the morning, afternoon, or evening does he carefully concentrate on an object of meditation
☸ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti (A.1.115).

Illustration: adhiṭṭheyya, concentrate on

The Mettā Sutta says an arahant would have an unlimited attitude to all beings (sabbabhūtesū mānasaṃ bhāvaye aparimānaṃ) and that as long as he was free of torpor (yāvatassa vigatamiddho) he would concentrate on this [practice] mindfully (etaṃ satiṃ adhiṭṭheyya) (Sn.v.151).

Illustration: adhiṭṭhenti, organise

Those bhikkhus who organised the building work
☸ yepi bhikkhū navakammaṃ adhiṭṭhenti (Vin.2.159).

Illustration: adhiṭṭhāti, organise

When a bhikkhu is having a hut built for himself by a benefactor, then standing where there are no crops (appaharite ṭhitena), he should organise the use of a method that involves two or three layers of facing material (dvatticchadanassa pariyāyaṃ adhiṭṭhātabbanti) around the door. Should he organise the use of more than that, even if standing where there are no crops (tato ce uttariṃ appaharite pi ṭhito adhiṭṭhaheyya), it is an offence of pācittiya.

If he organises (the work) standing where there are crops it is a dukkaṭa offence (sace harite ṭhito adhiṭṭhāti āpatti dukkaṭassa) (Vin.4.47-8).

Illustration: adhiṭṭhāyā, organise

It is an offence for a bhikkhu to commit an act of murder either by doing it himself or by organising someone else to do it, which is defined as:

• ‘by organising’ means: while organising he orders “Hit thus. Strike thus. Kill thus”’
☸ Adhiṭṭhāyā ti adhiṭṭhahitvā āṇāpeti evaṃ vijjha evaṃ pahara evaṃ ghātehī ti (Vin.3.74).

Illustration: adhiṭṭhātuṃ, formally determine [as personal possessions]

I allow you bhikkhus to formally determine the three robes [as personal possessions]
☸ Anujānāmi bhikkhave ticīvaraṃ adhiṭṭhātuṃ (Vin.1.297).

Illustration: adhiṭṭhātabbo, formally determine [as a water-strainer]

Bhikkhus travelling a highroad should carry a water-strainer.

• If there is no strainer or regulation water-pot, then a corner of the outer robe should be formally determined [as a water-strainer] with the words “I will drink [water] having strained it with this.’
☸ Sace na hoti parissāvanaṃ vā dhammakarako vā saṅghāṭikaṇṇo pi adhiṭṭhātabbo iminā parissāvetvā pivissāmī ti (Vin.2.119).

Illustration: adhiṭṭhahaṃ, resolve

If one’s energy is excessive it leads to restlessness; if too lax it leads to indolence. Therefore Soṇa, resolve [to apply yourself] moderately energetically.
☸ accāraddhaṃ viriyaṃ uddhaccāya saṃvattati. Atilīnaṃ viriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ soṇa viriyasamataṃ adhiṭṭhaha (A.3.376).

Illustration: anadhiṭṭhāya, firmly rejecting

Firmly rejecting the ego, I saw the supreme landing-place.
Anadhiṭṭhāya attānaṃ titthamaddakkhimuttamaṃ (Th.v.766).

Illustration: adhiṭṭhāya, firmly established

The Blessed One suppressed his illness with energy and lived on having firmly established the aspiration for further life.
☸ Atha kho bhagavā taṃ ābādhaṃ viriyena paṭippanāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi (D.2.99; S.5.153).

Illustration: adhiṭṭhito, committed

They considered him wise when he was committed to faring alone, but now that he is devoted to sexual intercourse he is harassed as a fool.
☸ Paṇḍito ti samaññāto ekacariyaṃ adhiṭṭhito
Athāpi methune yutto mandova parikissati (Sn.v.824).

Illustration: adhiṭṭhitaṃ, firmly established

The Buddha, cleanser of virulent spiritual flaws, removed the spiritual shackle [of grasping] which had long been lurking in me, long been firmly established in me.
☸ Dīgharattānusayitaṃ cirarattamadhiṭṭhitaṃ
Buddho me pānudi ganthaṃ visadosappavāhano ti (Th.v.768).

Illustration: adhiṭṭhahī, firmly established

The Buddha is ‘firmly established in non-anger’
☸ akkodhañca adhiṭṭhahī (D.3.159).

Illustration: adhiṭṭhitaṃ, controlled

Being [yourself] controlled by the power of the four perversions [of perception, mind, and view], mind, you lead me round and round like an ox around the threshing-floor.
☸ Catubbipallāsavasaṃ adhiṭṭhitaṃ gomaṇḍalaṃ va parinesi citta maṃ (Th.v.1143).

COMMENT

Catubbipallāsa: ‘the four perversions [of perception, mind, and view].’ Cattāro'me bhikkhave saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce bhikkhave niccanti... Dukkhe bhikkhave sukhanti... Anattani bhikkhave attāti... Asubhe bhikkhave subhan ti saññāvipallāso cittavipallāso diṭṭhivipallāso (A.2.52).

*Adhimuccati

Renderings

• adhimuccati: to focus on

• adhimuccati: to be intent upon

• adhimuccati: to be decided about

Introduction: correcting the texts

Reading vimuccati as adhimuccati

Both VRI and BJT Pāli editions agree that the word sequence cittaṃ pakkhandati pasīdati santiṭṭhati is followed by either vimuccati or adhimuccati. In every case we prefer adhimuccati. The commentaries support us in two cases. The readings are as follows:

• D.3.240: santiṭṭhati vimuccati (Commentary: Na vimuccatī ti nādhimuccati).

• M.1.186: santiṭṭhati adhimuccati

• M.1.435: santiṭṭhati vimuccati

• M.3.104: santiṭṭhati adhimuccati

• M.3.112: santiṭṭhati vimuccati

• A.2.166: santiṭṭhati adhimuccati

• A.3.245: santiṭṭhati vimuccati (Commentary: Na vimuccatī ti na adhimuccati).

• A.4.235: santiṭṭhati vimuccati

• A.4.438-48: santiṭṭhati vimuccati

Horner vs. Trenkner

Concerning the occurrence at M.1.435, Horner praises the reading pakkhandati pasīdati santiṭṭhati vimuccati, saying:

• ‘The compilers were right to vary the last of the four verbs’ (note to M.1.435).

However, she admits that in saying so she contradicts Trenkner, who ‘says he should have adopted’ adhimuccati.

Bodhi: adhimuccati ‘makes better sense’

Bodhi supports Trenckner. In notes to the Aṅguttara references he says:

• ‘Though all three editions here read vimuccati, Mp [commentary] glosses the word with adhimuccati. The latter makes better sense to me. The manuscript traditions, as well as printed editions, show irregular variations between these two readings throughout the Nikāyas.’ (note to A.3.245, NDB n.1206).

• Mp glosses vimuccati here as “liberated from the opposing qualities” (paccanlkadhammehi ca vimuccati). Since all three editions, with the support of Mp [commentary], have vimuccati, I translate in conformity with this reading, but I think it likely that the original reading was adhimuccati, “resolved upon” or “focused on.” As the text unfolds with respect to the successive meditative attainments, in each case the bodhisatta is vimuccati/adhimuccati upon the attainment before he actually achieves it. In such a context being “focused on” rather than “liberated in” makes better sense (note to A.4.439, NDB n.1943).

Conclusion

At all references we read adhimuccati.

Illustrations

Illustration: adhimucceyya, focus on

A bhikkhu with psychic power and mental mastery could, if he wished, focus on the solidness of that wooden log.
☸ Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ paṭhavītveva adhimucceyya (A.3.340-1).

Illustration: adhimutto, focused on

One is focused exclusively on the Exquisite. This is the third state of refined awareness.
☸ Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho (M.2.13; A.4.307).

Illustration: adhimuccati, intent upon

In seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object.
☸ Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati (S.4.119).

Illustration: adhimuccati, intent upon

A bhikkhu when contemplating sensuous pleasure his mind does not become energised, serene, settled, and intent upon it. But when contemplating the practice of unsensuousness his mind becomes energised, serene, settled, and intent upon it.
☸ Idha bhikkhave bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati). Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati. See IGPT sv Adhimuccati) (A.3.245).

Illustration: nādhimuccati, undecided about

One is unsure, doubtful, undecided about, and has no faith in
☸ idhāvuso bhikkhu satthari... dhamme... saṅghe... sikkhāya... kaṅkhati vicikicchati nādhimuccati na sampasīdati

• the [perfection of the] Teacher’s [enlightenment]

• the [excellence of the] teaching

• the [excellent qualities of the] community of disciples

• the [excellence of the] training (D.3.237-8).

Illustration: nādhimuccati, undecided

Three states of unsureness (tisso kaṅkhā)

• One is unsure
☸ kaṅkhati,

• one is doubtful about
☸ vicikicchati,

• one is undecided
☸ nādhimuccati,

• one is unsettled
☸ na sampasīdati,

about the [nature of reality in the] periods of the past, the future, and the present.
☸ atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati
☸ anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati
☸ etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati (D.3.217).

*Anaññaposin

Renderings

• anaññaposin: not supported by a patron

Introduction

Comprehending anaññaposin

Anaññaposin occurs five times in the scriptures, and always in verse. It is associated with bhikkhus who walk on uninterrupted almsround (called sapadānacārī, M.1.30). This is an austere practice (dhutaguṇa, Vin.3.15) according to which a bhikkhu visits all houses on an almsroute, and therefore does not cultivate special supporters.

Comprehending anaññaposin is confounded by the other meanings of poseti and its derivatives. The PED, for example, suggests anaññaposino means ‘not nourished by another’ (see under posin). Norman calls it ‘not supporting others’ (Sn.v.65). From this, we see the extent of the puzzle:

1) Question: Is anaññaposino passive or active?

2) Question: Are bhikkhus on almsround not nourished by others?

3) Question: Do good bhikkhus not support others?

Objectives

In considering this issue, we will accomplish the following objectives:

1) We will review the meanings of poseti, and will show it means either to nourish or take care of.

2) We will confirm that bhikkhus are supported by others.

3) We will confirm that it is meritorious to take care of others by sharing one’s almsfood with them.

4) We will show that anaññaposin is a synonym of attabhara (‘self-reliant’), and is therefore passive in meaning.

5) We will show that anaññaposin is a synonym of kule kule appaṭibaddhacitto, which means ‘not emotionally bound to any particular family.’

6) In conclusion, we will show that anaññaposin means that a bhikkhu who collects food on uninterrupted house-to-house almsround is not supported by a patron, and has many admirable qualities. Even the devas envy such a bhikkhu.

Puṭṭha: nourished

Puṭṭha is the past participle of poseti. Here it means ‘to nourish’:

• Like a hero nourished on royal food
☸ Sūro yathā rājakhādāya puṭṭho (Sn.v.831).

Posakā: feeding

Posakā means ‘feeding’:

• Parents are of great help to their children, in nursing them, feeding them, and showing them the world.
☸ bahukārā bhikkhave mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro (A.1.62).

Posa: support

Posa is the absolutive of poseti. In the following passage it means ‘to support,’ where ‘difficult to support’ could mean either financially difficult to support, or emotionally difficult to support:

• Formerly, the bhikkhus lived happily, the disciples of Gotama. They sought their almsfood without desire. They used their abodes without desire. Knowing the world’s unlastingness [according to reality], they put an end to suffering.
☸ Sukhajivino pure āsuṃ bhikkhū gotamasāvakā
Anicchā piṇḍamesanā anicchā sayanāsanaṃ
Loke aniccataṃ ñatvā dukkhassantaṃ akaṃsu te.

... But now, like headmen in a village, they make themselves difficult to support. They eat and eat, and then lie down, infatuated with other people’s homes.
☸ Dupposaṃ katvā attānaṃ gāme gāmaṇikā viya
Bhūtvā bhutvā nipajjanti parāgāresu mucchitā (S.1.61).

Poseti: to take care of

Poseti means ‘to take care of’:

• Then the brahman who took care of his mother said to the Blessed One
☸ mātuposako brāhmaṇo bhagavantaṃ etadavoca.

―Master Gotama, I seek almsfood righteously and thereby take care of my parents. In doing so, am I doing my duty?
☸ Ahaṃ hi bho gotama dhammena bhikkhaṃ pariyesāmi. Dhammena bhikkhaṃ pariyesitvā mātāpitaro posemi. Kaccāhaṃ bho gotama evaṃkārī kiccakārī homī ti?

―Certainly, brahman, in doing so you are doing your duty. One who seeks almsfood righteously and thereby takes care of his parents begets much merit.
☸ Taggha tvaṃ brāhmaṇa evaṃkārī kiccakārī hosi. Yo kho brāhmaṇa dhammena bhikkhaṃ pariyesati. Dhammena bhikkhaṃ pariyesitvā mātāpitaro poseti. Bahuṃ so puññaṃ pasavatī ti (S.1.181-2).

Poseti: to take care of

Jīvaka, as a newborn baby, was discovered on a rubbish heap by Prince Abhaya, who told his men:

―Well, sirs, take that boy to our women’s quarters and give him to nurses to be taken care of (posetuṃ).
☸ Tena hi bhaṇe taṃ dārakaṃ amhākaṃ antepuraṃ netvā dhātīnaṃ detha posetun ti.

... The men took the boy to Prince Abhaya’s women’s quarters and gave him to nurses saying, ‘Take care of him’ (posethā)
☸ taṃ dārakaṃ abhayassa rājakumārassa antepuraṃ netvā dhātīnaṃ adaṃsu posethā ti.

... Because it was said of him ‘He’s alive,’ they named him Jīvaka.
☸ Tassa jīvatī ti jīvako ti nāmaṃ akaṃsu.

... Because the Prince had him taken care of (posāpito), they called him Komārabhacca.
☸ Kumārena posāpito ti komārabhacco ti nāmaṃ akaṃsu

In due course, Jīvaka Komārabhacca approached Prince Abhaya, and asked:

―Who, sire, is my mother? Who is my father?
☸ kā me deva mātā? Ko pitā ti.

―Not even I, good Jīvaka, know your mother, but I am your father, for I had you taken care of (posāpito).
☸ Ahampi kho te bhaṇe jīvaka mātaraṃ na jānāmi. Apicāhaṃ te pitā. Mayāsi posāpito ti (Vin.1.269).

COMMENT

Apicāhaṃ te pitā. Mayāsi posāpito ti. Word play.

Synonym: attabharassa

Anaññaposino is a synonym of attabharassa (‘self-reliant’), so it is passive not active:

• The devas envy the bhikkhu who collects his food on almsround, who is self-reliant, not supported by a patron, inwardly at peace, and continuously mindful.
☸ Piṇḍapātikassa bhikkhuno attabharassa anaññaposino.
Devā pihayanti tādino upasantassa sadā satimato ti (Ud.30).

Context: Venerable MahāKassapa walking on uninterrupted house-to-house almsround in Rājagaha.

Not supported by a patron: not emotionally bound to any particular family

The following verse from the Khagaggavisāṇa Sutta repeatedly shows that a bhikkhu who is anaññaposī has no patron. Of particular interest is the link to kule kule appaṭibaddhacitto. The verse could be cynically interpreted as saying that patrons are for greedy, self-indulgent bhikkhus who do not walk on uninterrupted house-to-house almsround, and who are emotionally attached to particular supporters:

• Having no greed for flavours, not self-indulgent, not supported by a patron, walking on uninterrupted house-to-house almsround, not emotionally bound to any particular family, one should live the religious life as solitarily as a rhinoceros horn.
☸ Rasesu gedhaṃ akaraṃ alolo anaññaposī sapadānacārī
Kule kule appaṭibaddhacitto eko care khaggavisāṇakappo (Sn.v.65).

Conclusion

1) We have reviewed the possible meanings of poseti, and shown it means either to nourish or to take care of.

2) We have confirmed that bhikkhus are supported by others.

3) We have confirmed that it is meritorious to take care of others by sharing one’s almsfood with them.

4) We have showed that anaññaposin is a synonym of attabhara (‘self-reliant’), and is therefore passive in meaning.

5) We have shown that anaññaposin is a synonym of kule kule appaṭibaddhacitto, which means ‘not emotionally bound to any particular family.’

6) In conclusion, we have shown that anaññaposin means that bhikkhu who collects food on uninterrupted house-to-house almsround is not supported by a patron, and has many admirable qualities. Even the devas envy such a bhikkhu.

Illustrations

Illustration: not supported by a patron

This bhikkhu Brahmadeva, madam, free of attachment has surpassed the devas. Liberated from the perception of existence, not supported by a patron, this very bhikkhu has entered your house for alms.
☸ Eso hi te brāhmaṇī brahmadevo nirupadhiko atidevappatto
Akiñcano bhikkhu anaññaposī yo te so piṇḍāya gharaṃ paviṭṭho (S.1.141).

Context: Venerable Brahmadeva walking on uninterrupted almsround in Sāvatthī.

Illustration: not supported by a patron

One who is not supported by a patron, not well-known, inwardly tamed, established in excellent qualities, whose āsavas are destroyed, and who is free of spiritual flaws, he is what I call a Brahman.
☸ Anaññaposiṃ aññātaṃ dantaṃ sāre patiṭṭhitaṃ
Khīṇāsavaṃ vantadosaṃ tamahaṃ brūmi brāhmaṇan ti (Ud.4).

Context: Venerable MahāKassapa (‘not well-known’!) walking on almsround in the poor district of Rājagaha.

Illustration: not supported by a patron

The devas envy the bhikkhu who collects his food on almsround, who is self-reliant, not supported by a patron, but not if it is based on desire for praise and fame.
☸ Piṇḍapātikassa bhikkhuno attabharassa anaññaposino
Devā pihayanti tādino no ce saddasilokanissito ti (Ud.31).

Context: Bhikkhus walking on almsround for selfish reasons.

*Anaṇa

Renderings

• anaṇa: free of karmic debt

• anaṇa: debtlessness

Introduction

Etymology: aṇa and iṇa

Aṇa occurs only as anaṇa. Its synonym is iṇa. Sāṇo is sa+iṇo=‘not free of karmic debt.’

Karmic debt

Karmic debt is defined in this quote:

• He misconducts himself by way of body, speech, and mind. This, I declare, is getting into karmic debt.
☸ kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. Idamassa iṇādānasmiṃ vadāmi (A.3.352).

Freedom from karmic debt

‘Free of karmic debt’ is illustrated in Aṅgulimāla’s verse.

• While I undertook much karmically consequential conduct that leads to [rebirth in] the plane of misery, yet its karmic consequence has reached me now. I enjoy my food free of karmic debt.
☸ Tādisaṃ kammaṃ katvāna bahuṃ duggatigāminaṃ;
Phuṭṭho kammavipākena anaṇo bhuñjāmi bhojanaṃ (M.2.105).

Debtlessness

The meaning ‘debtlessness’ is seen in this passage:

• And what is the pleasure of debtlessness?
Katamañca gahapati anaṇasukhaṃ?

... In this regard a noble young man owes no debt great or small to anyone. At the thought: I owe no debt, great or small, to anyone, physical and psychological pleasure come to him. This, householder, is called the pleasure of debtlessness.
Idha gahapati kulaputto na kassaci kiñci dhāreti appaṃ vā bahuṃ vā. So na kassaci kiñci dhāremi appaṃ vā bahuṃ vā ti adhigacchati sukhaṃ adhigacchati somanassaṃ. Idaṃ vuccati gahapati anaṇasukhaṃ (A.2.69).

Illustrations

Illustration: anaṇā, not in karmic debt

We have brought about your death, sensuous yearning. Now we are no longer in karmic debt on account of you.
☸ Vadhaṃ carimha te kāma anaṇā dāni te mayaṃ (Th.v.138).

COMMENTS

1) We take te as instrumental case.

2) Karmic debt on account of sensuous yearning can be explained like this:

• What is the consequence of sensuous yearnings?
☸ Katamo ca bhikkhave kāmānaṃ vipāko

... In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā ayaṃ vuccati bhikkhave kāmānaṃ vipāko (A.3.411).

Illustration: sāṇo, not free of karmic debt

• For seven days I ate the country’s almsfood whilst not free of karmic debt. But on the eighth day [complete] knowledge [of things according to reality] arose in me.
☸ sattāhameva kho ahaṃ āvuso sāṇo raṭṭhapiṇḍaṃ bhuñjiṃ. Atha aṭṭhamiyā aññā udapādi (S.2.221).

COMMENT

‘[Complete] knowledge [of things according to reality]’: arahantship is associated with sammadaññā, e.g. sammadaññā vimutto (M.1.235), sammadaññāya paṇḍitā (Sn.v.733).

COMMENT

Sāṇo is sa+iṇo.

*Anamatagga

Renderings

• anamatagga: long-lasting beyond conception

• anamatagga: endless beyond conception

Introduction

Anamatagga: uncertain derivation

Anamatagga has long been a source of controversy. The difficulty of the word is acknowledged by PED when it says: ‘The meaning can best be seen, not from the derivation (which is uncertain), but from the examples quoted.’

Translators’ renderings

Translators render it in the following ways:

• ‘The journeying-on as being without beginning and end’
☸ saṃsāraṃ anamataggato (Norman, Thī.v.496).

• ‘This saṃsāra is without discoverable beginning’
☸ anamataggoyaṃ bhikkhave saṃsāro (Bodhi, S.5.441).

Thus anamatagga potentially means:

1) endless

2) beginningless

3) without discoverable beginning

We will now show the problem of these terms, and we will show why we follow PED’s ‘whose beginning and end are alike unthinkable,’ and the commentary’s (ad S.2.178) aparicchinnapubbāparakoṭikoti attho (‘first and last point cannot be determined’).

Endlessness: the problem

1) The problem with calling the round of birth and death ‘endless’ is that arahants have ended it, and others will follow. The most one could say is ‘potentially endless’ or ‘perhaps endless for some.’

2) The second problem with calling the round of birth and death ‘endless’ is that the Buddha did not quite say that when he said:

• There comes a time when the great ocean dries up, evaporates, and exists no more, but not, I declare, an ending of suffering for beings roaming and wandering the round of birth and death, [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving.
☸ Hoti kho so bhikkhave samayo yaṃ mahāsamuddo ussussati visussati na bhavani na tvevāhaṃ bhikkhave avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi (S.3.149).

To say that beings will continue to suffer as long as they wander the round of birth and death, is not to say that the round of birth and death is endless.

Beginningless: the problem

The problem with calling the round of birth and death ‘beginningless’ is that the Buddha again did not quite say that when he said ‘a first point is not to be discerned’ (pubbā koṭi na paññāyati, S.2.181).

Without discoverable beginning: the problem

The problem with saying anamataggoyaṃ means ‘saṃsāra is without discoverable beginning’ is that sometimes anamataggoyaṃ is used in reference to the future. For example, the Sattisata Sutta (S.5.441) says a man may be offered the opportunity to penetrate the four noble truths on the condition that he agrees to receive 300 spear wounds a day for a hundred years. Then the sutta says:

• It would be fitting for a noble young man intent on [the development of his own] spiritual well-being to accept the offer. For what reason? Because the round of birth and death is anamatagga. A first point is not to be discerned of [a receiving of] blows by knives, swords, arrows, and axes.
☸ Atthavasikena bhikkhave kulaputtena alaṃ upagantuṃ. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave saṃsāro pubbā koṭi na paññāyati sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ

The logic for accepting the offer would be that saṃsāra is ‘without discoverable end,’ not ‘without discoverable beginning.’

Anamatagga: etymology

Anamatagga is etymologically ana (= a neg.) + mata (fr. man) + aggā (pl.) (PED), which have the following meanings:

• mata is the past participle of maññati, meaning ‘thought, understood, considered.’ From this we call anamata ‘beyond conception.’

• Agga means ‘the very tip, the very end’ (DOP sv Agga1).

• PED takes agga as aggā (plural) and translates the term ‘whose beginning and end are alike unthinkable.’ DOP says ‘without beginning (or end).’

• That agga can mean ‘beginning’ is seen in the term aggena (‘in the beginning, beginning from, from,’ PED sv Agga1) and aggañña (‘recognized as primitive primeval’).

• That agga can mean ‘end’ is seen here: ‘While bhikkhus are investigating that legal matter endless brawls arise.
☸ Tehi ce bhikkhave tasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti (Vin.2.95).

If ana-aggā means ‘without beginning or end,’ it means ‘long-lasting.’ This is supported by quotes where the adjective is ‘long’: Dīgho vo saṃsāro (Thī.v.474).

Anamatagga: endless beyond conception

Where the object is not the round of birth and death, we say ‘endless beyond conception’:

For the fool, the round of birth and death is [truly] long-lasting, weeping again and again over the deaths of his fathers, the killings of his brothers, and the punishments of himself, which are endless beyond conception.
☸ Dīgho bālānaṃ saṃsāro punappunañca rodataṃ
Anamatagge pitumaraṇe bhātuvadhe attano ca vadhe (Thī.v.495).

Illustrations

Illustration: anamatagga, long-lasting beyond conception

So long is the period of a universal cycle, bhikkhu. And of universal cycles of such length, we have wandered the round of birth and death for the periods of so many universal cycles, so many hundreds of universal cycles, so many thousands of universal cycles, so many hundreds of thousands of universal cycles. For what reason?
Evaṃ dīgho kho bhikkhu kappo. Evaṃ dīghānaṃ kho bhikkhu kappānaṃ neko kappo saṃsito nekaṃ kappasataṃ saṃsitaṃ nekaṃ kappasahassaṃ saṃsitaṃ nekaṃ kappasatasahassaṃ saṃsitaṃ. Taṃ kissa hetu?

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

A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.
☸ pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ (S.2.181-2).

Illustration: anamatagga, long-lasting beyond conception

Suppose a man cut up whatever grass, sticks, branches, and foliage there are in this great subcontinent and collected them into a single heap of sticks four fingerbreadths long, and placed them down one by one, saying:
☸ Seyyathā pi bhikkhave puriso yaṃ imasmiṃ jambudīpe tīṇakaṭṭhasākhāpalāsaṃ taṃ chetvā ekajjhaṃ saṃhareyya ekajjhaṃ saṃharitvā caturaṅgulaṃ caturaṅgulaṃ ghaṭikaṃ karitvā nikkhipeyya

‘This is my mother, this my mother’s mother.’
☸ ayaṃ me mātā tassā me mātu ayaṃ mātā ti

The sequence of that man’s mothers, and mothers of mothers, would not be exhausted, yet the grass, wood, branches, and foliage in this great subcontinent would be finished and exhausted. For what reason?
☸ Apariyādinnāva bhikkhave tassa purisassa mātu mātaro assu. Atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya. Taṃ kissa hetu?

Because the round of birth and death is long-lasting beyond conception. A first point is not to be discerned of beings roaming and wandering the round of birth and death, [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving.
☸ Anamataggoyaṃ bhikkhave saṃsāro pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ (S.2.178).

Illustration: anamatagga, long-lasting beyond conception

It would be fitting for a noble young man intent on [the development of his own] spiritual well-being to accept the offer. For what reason? Because the round of birth and death is long-lasting beyond conception. A first point is not to be discerned of [a receiving of] blows by knives, swords, arrows, and axes.
☸ Atthavasikena bhikkhave kulaputtena alaṃ upagantuṃ. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave saṃsāro pubbā koṭi na paññāyati sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ (S.5.441).

*Anālaya

Renderings

• allīyati: to adhere to

• allīyati: to cling

• ālaya: clinging

• anālaya: letting go

Introduction

1) Ālayo: ‘repository,’ ‘shelter’ or ‘abode’

The noun ālayo has two broad meanings. Firstly ‘repository,’ ‘shelter’ or ‘abode’:

• ‘the great ocean, fearsome repository of heaps of gems’
☸ mahāsaraṃ bahubheravaṃ ratanagaṇānamālayaṃ (S.5.400).

• the terrified crane ‘takes flight, looking for shelter’
☸ palehiti ālayamālayesinī (Th.v.307).

• the body, ‘the abode of many miseries’
☸ bahu dukkhānamālayo (Thī.v.270).

2) Ālayo: ‘clinging,’ ‘adhering to.’ Anālayo: ‘letting go.’

We concentrate here on the second broad meaning, calling ālaya ‘clinging’ or ‘adhering to,’ and anālayo ‘letting go.’

Illustrations

Illustration: allīyissanti, adhere to

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

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

But these ascetic disciples of the Sakyans’ Son, walk on tour during the cold season, hot season, and wet season, trampling down crops and grass, and bring about the death of many small beings (Vin.1.137).

Illustration: allīyetha, to cling to

But if you cling to, prize, treasure, and cherish this perception [of reality] so perfect and pure would you then have understood that the teaching explained by me is comparable to a raft, being for the sake of crossing [the flood of suffering], not for the sake of clinging to it?
☸ Imañce tumhe bhikkhave diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha keḷāyetha dhanāyetha mamāyetha api nu tumhe bhikkhave kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyāti? (M.1.260).

Illustration: allīyanti, to cling to

So long as they are not free of attachment, desire, love, thirst, passion, and craving regarding those sand castles, they cling to them, prize, treasure, and cherish them.
☸ yāvakivañca tesu paṃsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā tāva tāni paṃsvāgārakāni allīyanti kelāyanti dhanāyanti mamāyanti (S.3.190).

Illustration: ālayo, clinging

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origin of suffering.
☸ Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo (M.1.191).

Illustration: ālaya, clinging

For beings who take pleasure and delight in clinging, finding satisfaction in clinging
☸ ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya (M.1.167).

Illustration: ālaya, clinging; anālaye, letting go

Beings take pleasure and delight in clinging, find satisfaction in clinging. But they really listen to the teaching of letting go taught to them by the Perfect One, they lend an ear, they apply their minds to understand [it].
☸ ālayārāmā bhikkhave pajā ālayaratā ālayasammuditā sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṃ odahati aññācittaṃ upaṭṭhapeti (A.2.131).

Illustration: anālayo, letting go

The complete passing away and ending of this same craving, the giving up and relinquishment of it, the freedom from it, the letting go of it, is called the ending of suffering.
☸ Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo ayaṃ vuccatāvuso dukkhanirodho (M.1.49).

Illustration: anālaya, letting go

Bhikkhus, I will teach you letting go and the path leading to letting go. Please listen.
☸ anālayañca vo bhikkhave desissāmi anālayagāmiñca maggaṃ taṃ suṇātha

And what is letting go? The destruction of attachment, the destruction of hatred, the destruction of undiscernment of reality: this is called letting go.
☸ Katamañca bhikkhave anālayaṃ: yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave anālayaṃ

And what is the path leading to letting go?
☸ Katamo ca bhikkhave anālayagāmī maggo

Inward calm and insightfulness: this is called the path leading to letting go
☸ samatho ca vipassanā ca. Ayaṃ vuccati bhikkhave anālayagāmī maggo (S.4.369).

*Anicca; Nicca

Renderings

• nicca: everlasting

• nicca: lasting

• nicca: constantly

• anicca: unlasting

• anicca: unlastingness

Introduction

Step-by-step change

Anicca concerns change that is either step-by-step or continuous. For example, the Sattasuriyuggamana Sutta (A.4.100) describes seven successive disasters that will step-by-step destroy Planet Earth. Firstly the vegetation will be destroyed, then the rivers and lakes, the oceans, the mountains, and finally the planet itself. Each destructive step is said to illustrate anicca (evaṃ aniccā bhikkhave saṅkhārā).

• Bhikkhus, there comes a time when for many hundreds and thousands of years there is no rain. Without rain, all grass and vegetation, all trees yielding medicine, all the palms and giants of the jungle become parched and dried up and are no more. Thus unlasting are originated phenomena.
☸ evaṃ aniccā bhikkhave saṅkhārā (A.4.101).

Continuous change

More usually, however, anicca refers to a continuous process, where the practice involves the uninterrupted observation of change. For example:

• Some person abides contemplating unlastingness in relation to all originated phenomena, perceiving unlastingness, experiencing unlastingness
☸ idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī

... continuously
☸ satataṃ

... without a break
☸ samitaṃ

... uninterruptedly
☸ abbokiṇṇaṃ

... intent upon it mentally
☸ cetasā adhimuccamāno

... penetrating it with penetrative discernment
☸ paññāya pariyogāhamāno (A.4.13).

We illustrate this idea with the following quote:

• As swift as are the sun and moon, and as swift as are the devas that run before the sun and moon, the factors essential to life perish even more swiftly than that. Therefore, bhikkhus, you should train yourselves thus: ‘We will abide diligently applied [to the practice]’
☸ yathā ca candimasuriyānaṃ javo yathā ca yā devatā candimasuriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo tato sīghataraṃ āyusaṅkhārā khīyanti. Tasmātiha bhikkhave evaṃ sikkhitabbaṃ appamattā viharissāmā ti (S.2.266).

The problem of ‘impermanent’

Anicca is usually termed ‘impermanent.’ And if permanent means ‘continuing or enduring without fundamental or marked change’ (Webster’s), then impermanent means continuing or enduring with fundamental or marked change. In which case, permanence means lastingness without change, and impermanence means lastingness with change. But the concept that things last, continue, or endure to the slightest degree is not supported by the scriptures.

1) Firstly, we have noted that anicca is continuous and uninterrupted, and this discounts any degree of lastingness.

2) Secondly, there are three marks of the originated.
☸ Tīṇi'māni bhikkhave saṅkhatassa saṅkhatalakkhaṇāni

• an arising is discernable
☸ uppādo paññāyati

• a disappearance is discernable
☸ vayo paññāyati

• a changeability while persisting is discernable
☸ ṭhitassa aññathattaṃ paññāyati (A.1.152).

The idea of ‘changeability while persisting’ again negates any possibility of lastingness. Hence ‘impermanence’ is unsatisfactory for this reason.

Nicca: lasting and everlasting

Nicca stems from ni, which means ‘downward’=onward, on and on, says PED. We give it two meanings corresponding with the two meanings for anicca.

1) When we call it ‘everlasting’, it is commonly linked to ‘eternal’:

• Having passed on, that I will be―everlasting, enduring, eternal, of an unchangeable nature; I will endure like unto eternity itself’:
☸ so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmī ti (M.1.138).

2) Where nicca is linked to ‘unlasting’ we call it ‘lasting’:

• Is bodily form lasting or unlasting?
☸ rūpaṃ niccaṃ vā aniccaṃ vā ti (S.3.187).

Illustrations

Illustration: niccā, lasting

There are among humans no sensuous pleasures that are lasting.
☸ na santi kāmā manujesu niccā (S.1.22).

Illustration: aniccaṃ unlasting

You should abandon fondness for what is unlasting.
☸ Yaṃ kho bhikkhu aniccaṃ tatra te chando pahātabbo ti (S.3.76).

Illustration: aniccato, unlasting

Seeing all states of individual existence [according to reality] as unlasting
☸ Aniccato sabbabhavaṃ vipassaṃ (Th.v.1091).

Illustration: anicca, unlastingness

How is the perception of the unlastingness [of the five aggregates] developed and cultivated?
☸ kathaṃ bhāvitā ca bhikkhave aniccasaññā kathaṃ bahulīkatā...

Such is bodily form, such its origination, such its vanishing etc
☸ Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo (S.3.155).

Illustration: anicca, unlastingness; aniccaṃ unlasting

And what, Ānanda, is the perception of the unlastingness [of the five aggregates]
☸ katamācānanda aniccasaññā

In this regard, Ānanda, a bhikkhu... reflects
☸ iti paṭisaṃcikkhati

The five aggregates are unlasting
☸ rūpaṃ aniccaṃ vedanā aniccā saññā aniccā saṅkhārā aniccā viññāṇaṃ aniccan ti

Thus he abides contemplating unlastingness in relation to these five aggregates
☸ aniccānupassī viharati (A.5.109).

Illustration: anicca, unlastingness

What, Ānanda, is the perception of the unlastingness of all originated phenomena?
☸ Katamācānanda sabbasaṅkhāresu aniccasaññā

In this regard a bhikkhu is revolted, appalled, and disgusted by all originated phenomena.
☸ idhānanda bhikkhu sabbasaṅkhārehi aṭṭīyati harāyati jigucchati.

This, Ānanda, is called the perception of the unlastingness of all originated phenomena
☸ ayaṃ vuccatānanda sabbasaṅkhāresu aniccasaññā (A.5.111).

Illustration: anicca, unlastingness

To abandon the view that there is sweetness in originated phenomena the perception of the unlastingness [of the five aggregates] should be developed .
☸ Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā (A.3.447).

Illustration: anicca, unlastingness

If a bhikkhu’s mind is imbued with the perception of the unlastingness [of the five aggregates], his mind draws back, bends back, turns away from gains, honour, and renown and is not attracted to it, and either indifference or loathing is established in him.
☸ Aniccasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti (A.4.47).

Illustration: anicca, unlastingness

When one abides contemplating unlastingness in relation to the six senses, a repulsion to sensation is established in oneself;
☸ Chasu kho nāgita phassāyatanesu aniccānupassīno viharato phasse pāṭikkūlyatā saṇṭhāti (A.3.30).

Illustration: aniccā, unlasting

In the past this Mount Vepulla was called Pācinavaṃsa, and the people were called Tivaras whose lifespan was 40,000 years. They could climb Mount Pācinavaṃsa in four days and descend in four days. At that time the Blessed One Kakusandha, arahant, perfectly enlightened, had arisen in the world. His two chief disciples were named Vidhura and Sañjīva, an excellent pair. Now see, bhikkhus! That mountain’s name has disappeared, those people have died, and that Blessed One has passed away to the Untroubled-without-residue.

• Thus unlasting are originated phenomena, thus unenduring are originated phenomena, thus unconsoling are originated phenomena. It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.
☸ Evaṃ aniccā bhikkhave saṅkhārā evaṃ addhuvā bhikkhave saṅkhārā evaṃ anassāsikā bhikkhave saṅkhārā. Yāvañcidaṃ bhikkhave alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ (S.2.191).

Illustration: aniccatā, unlastingness

Now there comes a time, friends, when the external Gaseousness Phenomenon is agitated. It blows away village, town, city, district, and country. But there comes a time when, in the last month of the hot season, people try to stir a breeze with a fan or bellows, and even the grass at the fringe of a thatch roof does not stir.

So when even in the external Gaseousness Phenomenon with all its vastness, unlastingness is discernable, destruction is discernable, disappearance is discernable, changeableness is discernable, then what to say of this short-lasting body?
☸ Tassā hi nāma āvuso bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati khayadhammatā paññāyissati vayadhammatā paññāyissati vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa (M.1.185-9).

Illustration: niccaṃ, constantly

They extinguish the fire of attachment, constantly perceiving the foul.
☸ Te nibbāpenti rāgaggiṃ niccaṃ asubhasaññino (It.93).

Illustration: niccaṃ, constantly

I go constantly through the mechanism of thought, for my mind, brahman, is joined to him.
☸ Saṅkappayantāya vajāmi niccaṃ mano hi me brāhmaṇa tena yutto (Sn.v.1144).

Illustration: niccaṃ, constantly

With those who are constantly energetic.
☸ niccaṃ āraddhaviriyehi (S.2.158).

*Anīgha

Renderings

• anīgha (adj): rid of spiritual defilement

• anīgha: one who is rid of spiritual defilement

• nīgha: spiritual defilement

Introduction

The derivation of anīgha

DOP says the etymology of anīgha is uncertain, but suggests it means either niddukkha or a+īgha (without evil). But the scriptures do not support this.

Etymology: a+nīgha not a+īgha

The scriptures show that anīgha is a+nīgha not a+īgha. For example, the Kāmabhu Sutta (S.4.292) says the arahant is called anīgho because he has abandoned rāgo nīgho, doso nīgho, moho nīgho:

• Attachment, hatred, and undiscernment of reality are spiritual defilements
☸ rāgo kho bhante nīgho doso nīgho moho nīgho

... The arahant has abandoned them, chopped them down at the root, completely and irreversibly destroyed them, so they will never arise again in future, therefore the arahant is called ‘one who is rid of spiritual defilement’
☸ te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā tasmā khīṇāsavo bhikkhu anīgho ti vuccati (S.4.292).

Nīgha means rāgo, doso and moho

The Kāmabhu Sutta also therefore shows that nīgha means rāgo, doso, and moho.

Nīgha means spiritual defilement

Other suttas show the meaning of anīgha is broader than that, showing that nīgha means spiritual defilement.

1) The Uraga Sutta, quoted more fully below, links it to the abandonment of the five hindrances (yo nīvaraṇe pahāya pañca anīgho).

2) Other suttas associate anīgha with freedom from, for example, longing (nirāsaṃ), doubt (saṃsayaṃ) and attachment (asitaṃ; chinnaganthaṃ; saṃyojanabandhanacchidā). See Illustrations.

Therefore nīgha means any kind of spiritual defilement.

Anīgha means ‘rid of spiritual defilement’

If anīgha means freedom from a broad range of spiritual defilements through their being abandoned, chopped down at the root, completely and irreversibly destroyed, so they will never arise again in future, it is properly represented by the phrase ‘rid of spiritual defilement.’

Spellings, anīgha and anigha

There are two spellings: anīgha and anigha, but anīgha seems more orthodox. Anigha occurs only in verse, suggesting that anīgha becomes anigha for metrical purposes. Indeed, DOP says anīgha is ‘usually unmetrical.’

Illustrations

Illustration: anigho, rid of spiritual defilement

[The Blessed One:]

‘Indeed, I am rid of spiritual defilement, deity;
☸ anigho ve ahaṃ yakkha

and no spiritually fettering delight is found in me;
☸ atho nandi na vijjati

And when I am sitting alone, disgruntlement [with the celibate life] does not overwhelm me.
☸ Atho maṃ ekamāsīnaṃ arati nābhikīratīti.

Then the Buddha explained:

Spiritually fettering delight is for one with spiritual defilement;
☸ aghajātassa ve nandi

Spiritual defilement is for one with spiritually fettering delight;
☸ nandijātassa ve aghaṃ

Thus know me friend as a bhikkhu free of spiritually fettering delight and rid of spiritual defilement.
☸ Anandi anigho bhikkhu evaṃ jānāhi āvuso ti (S.1.54).

Comment:

I accept PTS spellings here. I take anigha as standing for anīgha because DOP says anīgha is usually unmetrical. I take aghaṃ to mean nigha because the passage itself does so.

Although these readings are unsettled, other readings do no better in explaining the nature of the conversation here. Bodhi renders the word as ‘untroubled’ throughout.

Illustration: anīghaṃ, rid of spiritual defilement

One whose spiritual shackles are destroyed, one rid of spiritual defilement, free of expectations
taṃ chinnaganthaṃ anīghaṃ nirāsaṃ (S.1.12).

Illustration: anīghā, rid of spiritual defilement

He has a benevolent mind and unhateful thoughts. He thinks ‘May these creatures sustain themselves happily, and be rid of unfriendliness, hostility, and spiritual defilement.’
☸ ime sattā averā avyāpajjhā anīghā sukhī attānaṃ pariharantū ti (M.3.55).

Illustration: anīghaṃ, rid of spiritual defilement

Rid of spiritual defilement, free of doubt [about the excellence of the teaching], unattached to anything in the whole world [of phenomena]
☸ anīghaṃ chinnasaṃsayaṃ asitaṃ sabbalokassa (It.97).

Illustration: anīgho, rid of spiritual defilement

He who has abandoned the five hindrances, who is rid of spiritual defilement, who has overcome uncertainty [about the excellence of the teaching], who is free of the arrow [of doubt and uncertainty about the excellence of the teaching],
☸ yo nīvaraṇe pahāya pañca anīgho tiṇṇakathaṅkatho visallo (Sn.v.17).

Comment:

Because of its proximity to tiṇṇakathaṅkatho we take visallo to mean free of vicikicchākathaṅkathāsallaṃ, a term which occurs at D.3.250 and A.3.292.

Illustration: anīghā, rid of spiritual defilement

Those who have severed every tie and bond [to individual existence], inwardly tamed, liberated [from perceptually obscuring states], rid of spiritual defilement, free of expectations,
☸ Ye sabbasaṃyojanabandhanacchidā dantā vimuttā anīghā nirāsā; (Sn.v.491).

Illustration: anīgho, rid of spiritual defilement

And whatever man here is wise, one who is blessed with profound knowledge, who has freed himself from this [wretched] bondage to all states of individual existence, he is free of craving, rid of spiritual defilement, and free of expectations [in regard to both this world and the world beyond]. He has overcome birth and old age, I declare.
☸ Vidvā ca yo vedagū naro idha bhavābhave saṅgamimaṃ visajja
So vitataṇho anīgho nirāso atāri so jāti jaranti brūmiti (Sn.v.1060).

Illustration: nīghā, spiritual defilement

Bhikkhus, there are these three kinds of spiritual defilement. What three?
☸ Tayome bhikkhave nīghā. Katame tayo?

• the spiritual defilement of attachment
☸ rāgo nīgho

• the spiritual defilement of hatred
☸ doso nīgho

• the spiritual defilement of undiscernment of reality
☸ moho nīgho (S.5.57).

*Anuneti

Renderings

• anunīta: motivated

• anunīta: attracted

• anunaya: attraction

• anuneti: to conciliate

• anunetā: diplomat

• anunayasaṃyojanaṃ: attraction [to sensuous pleasure], as a tie to individual existence

Introduction

Anunaya: ‘leading along’

Anunaya means ‘leading along.’

Anunetar: ‘diplomat’

Anuneta(r) is ‘one who leads or persuades or conciliates,’ says DOP, so we call it ‘diplomat.’

Anunayasaṃyojanaṃ: attraction [to sensuous pleasure]

The second of the seven ties to individual existence (sattannaṃ saṃyojanānaṃ A.4.7-9) is repugnance, paṭighasaṃyojanaṃ. In opposition to repugnance is the first of the seven ties, anunayasaṃyojanaṃ and we call this ‘attraction.’ This is in accordance with the root idea ‘leading along,’ and it harmonises with ‘inclination towards,’ a term suggested by DOP. But by ‘attraction’ we mean ‘attraction [to sensuous pleasure],’ which we explain in three steps:

1) The seven ties to individual existence (satta saṃyojanāni) are: anunayasaṃyojanaṃ paṭighasaṃyojanaṃ diṭṭhisaṃyojanaṃ etc.

2) The seven unwholesome proclivities (sattannaṃ anusayānaṃ) are: kāmarāgānusayo paṭighānusayo diṭṭhānusayo etc.

2) In these lists anunayasaṃyojanaṃ corresponds to kāmarāgānusaya, the proclivity to attachment to sensuous pleasure. Hence we render anunayasaṃyojanaṃ as ‘attraction [to sensuous pleasure]’ not just ‘attraction.’

Anuneti: to conciliate

That anuneti means ‘to conciliate’ is clear in two illustrations below.

Anunīta

PED calls anunīta (pp of anuneti) ‘led, induced.’ We prefer ‘motivated’ or ‘attracted.’

Illustrations

Illustration: anunīto, attracted

In smelling a fragrant, delightful smellable object, and in smelling a disgusting stench:

Dispel repugnance for the stench
☸ Akantiyasmiṃ paṭighaṃ vinodaye

And do not, by desire, be attracted to the pleasing.
☸ Chandānunīto na ca kantiye siyā (S.4.70).

Illustration: anunīto, motivated

How indeed could someone motivated by desire
☸ chandānunīto

Established in [the pursuit of] personal inclination
☸ ruciyā niviṭṭho

Transcend his own dogmatism?
☸ sakaṃ hi diṭṭhiṃ kathamaccayeyya (Sn.v.781).

Illustration: anunayo, attraction

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origination of dukkha.
☸ Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo (M.1.191).

Illustration: anunentī, conciliating

Sumedhā conciliated Anikaratta about her decision to become a bhikkhunī instead of marrying him, by telling him ‘This deathlessness has been attained by many, and it is to be obtained even today by one who properly applies himself, but it cannot be attained by one who does not properly strive.’ The next verse says:

• Finding no delight in originated phenomenon, Sumedhā spoke thus. And, on conciliating Anikaratta, Sumedhā threw her hair onto the floor.
☸ Evaṃ bhaṇati sumedhā saṅkhāragate ratiṃ alabhamānā
Anunentī anikarattaṃ kese ca chamaṃ khipi sumedhā (Thī.v.514).

Comment:

The conciliation is proven in the next verse, where Anikaratta begs Sumedhā’s father:

• ‘Let Sumedhā leave to go forth [into the ascetic life].’
☸ Vissajjetha sumedhaṃ pabbajituṃ (Th.v.515).

Illustration: anunayamāno, having conciliated

When a pauper was reborn amidst the Tāvatiṃsā devas, who then complained about his attaining outstanding glory. Sakka, Lord of the Devas, explained that when this deva was a human being, he properly trained himself in the Buddha’s training system.

• Then Sakka, Lord of the Devas, on conciliating the Tāvatiṃsā devas, on that occasion recited these verses etc.
☸ Atha kho bhikkhave sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi (S.1.232).

Illustration: anunetā, diplomat

Kind and friendly, approachable, free of stinginess, a guide, teacher, and diplomat, such a person attains prestige.
☸ Saṅgāhako mittakaro vadaññū vītamaccharo
Netā vinetā anunetā tādiso labhate yasaṃ (D.3.192).

*Anumodati; Abbhanumodati

Renderings

• abbhanumodāti: to approve of

• abbhanumodāti: to applaud

• anumodati: to offer the words of appreciation

• anumodati: to acclaim

• anumodati: to applaud

• anumodati: to encourage

• anumodati: to thank

• anumodana: the words of appreciation

• anumodamāno: appreciative

Illustrations

Illustration: abbhanumodāmi, applaud; approve of

When the Buddha described a sacrifice in which no animals were killed, the brahmans asked Kūṭadanta why he did not applaud the ascetic Gotama’s fine words (samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodatī ti). He replied:

‘My dear sirs, I do not disapprove of the ascetic Gotama’s fine words. One’s head would split open if one did.’
☸ Nāhaṃ bho samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya yo samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyya

He said his silence was because the Buddha had described the sacrifice as if he himself had performed it in a previous life, which the Buddha confirmed (D.1.143).

Illustration: abbhanumodati, approve of

Venerable Sāriputta thought how wonderful for Puṇṇa Mantāṇiputta that his knowledgeable companions in the religious life praised him point by point in the Teacher’s presence, and that the Teacher approves of it.
☸ lābhā āyasmato puṇṇassa mantāṇiputtassa yassa viññū sabrahmacārī satthu sammukhā anumāssa anumāssa vaṇṇaṃ bhāsanti tañca satthā abbhanumodati (M.1.146).

Illustration: abbhanumodati, applaud

King Pasenadi mocked Queen Mallikā for always applauding the Buddha, saying:

• Just as a teacher, whatever he says to his pupil, the pupil applauds it: ‘So it is, teacher! So it is!’
☸ Seyyathā pi nāma ācariyo yaññadeva antevāsissa bhāsati taṃ tadevassa antevāsī abbhanumodati evametaṃ ācariyā evametaṃ ācariyāti (M.2.107).

Illustration: abbhanumodati, applaud

Ascetics mocked Poṭṭhapāda: ‘Whatever ascetic Gotama says, Poṭṭhapāda applauds it: “So it is, Blessed One. So it is, Sublime One.”’
☸ yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodati. Evametaṃ bhagavā evametaṃ sugatā ti (D.1.189).

Illustration: anumodeyyaṃ, offer the words of appreciation

A bhikkhu may wish “Oh, that I may offer the words of appreciation in the refectory after the meal, not some other bhikkhu.”
☸ aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ. Na añño bhikkhu bhattagge bhuttāvī anumodeyyā ti (M.1.28).

Illustration: anumodanassa, offering the words of appreciation; anumodati, to offer the words of appreciation

After eating the meal, the Buddha would sit in silence for a while, but not let the time go by for offering the words of appreciation.
☸ na ca anumodanassa kālamatināmeti.

Having eaten, he offers the words of appreciation.
☸ So bhuttāvī anumodati (M.2.139).

Illustration: anumoditabbaṃ, acclaim

If bhikkhu makes a declaration of arahantship, his words should be neither applauded nor criticised;
☸ bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ

But he should be interrogated. If he answers correctly, expressing one’s approval, one may applaud and acclaim the bhikkhu’s words.
☸ sādhū ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ (M.3.30).

Illustration: anumodati, applaud

When Venerable Udāyī three times contradicted Venerable Sāriputta, Sāriputta thought:

• Venerable Udāyī contradicts me for up to the third time, and not a single bhikkhu applauds me.
☸ yāva tatiyampi kho me āyasmā udāyī paṭikkosati na ca me koci bhikkhu anumodati (A.3.194).

Illustration: anumodamāno, appreciative

And then having kept the observance, the wise man with a serene mind, being appreciative, should in the morning share out food and drink to the community of bhikkhus, as is fitting.
☸ Tato ca pāto upavutthuposatho annena pānena ca bhikkhusaṅghaṃ
Pasannacitto anumodamāno yathārahaṃ saṃvibhajetha viññū (Sn.v.405).

Illustration: anumodamāno, applaud

Fools do indeed not praise generosity
☸ bālā have nappasaṃsanti dānaṃ

The wise applaud it
☸ Dhīro ca dānaṃ anumodamāno (Dh.v.177).

Illustration: anumodanti, encourage

When a deva is due to pass away, other devas encourage him with three words of advice:
☸ tīhi vācāhi anumodanti

• ‘Go, sir, to a good realm. Having done so, gain what is inwardly good. Having done so, become firmly established in it.’
☸ ito bho sugatiṃ gaccha. Sugatiṃ gantvā suladdhalābhaṃ labha. Suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhī ti (It.76).

Illustration: anumodi, thank

Keṇiya, the matted-hair ascetic, served and satisfied the community of bhikkhus headed by the Buddha with various kinds of good food. Then the Blessed One thanked him with these verses.
☸ keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi.

Comment:

We say the Buddha ‘thanked’ Keṇiya. What he said was:

• Fire veneration is the chief aspect of sacrifices. Sāvittī is the chief of Vedic hymns. A king is the chief of human beings. The sea is the chief of waters.
☸ Aggihuttamukhā yaññā sāvittī chandaso mukhaṃ
Rājā mukhaṃ manussānaṃ nadinaṃ sāgaro mukhaṃ.

... The moon is the chief light amongst the constellations. The sun is the chief of luminary bodies. For those who make offerings, seeking merit, the community of bhikkhus, is the chief [recipient].
☸ Nakkhattānaṃ mukhaṃ cando ādicco tapataṃ mukhaṃ
Puññaṃ ākaṅkhamānānaṃ saṅgho ve yajataṃ mukhan ti

When the Blessed One had thanked Keṇiya, the matted-hair ascetic, with these verses he rose from his seat and departed.
☸ Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi (M.2.146; Sn.v.571-2; Vin.1.246).

Other translators say (keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi):

• Horner: the Lord thanked him in these verses

• Bodhi: the Blessed One gave him his blessing with these stanzas.

• Norman: the Blessed One gave thanks to the matted-hair ascetic

Illustration: anumodanīyena anumodi, thank with words of appreciation

Then the Blessed One thanked the householder Ugga with these words of appreciation
☸ uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi:

• ‘One who gives what is agreeable will gain what is agreeable. He who preferentially gives clothes, bed, food, drink and various requisites to those who are spiritually purified, knowing the arahants to be like a field for what is relinquished, offered, not held back, a spiritually outstanding person gives what is hard to give. One who gives what is agreeable will gain what is agreeable.’

... When the Blessed One had thanked the householder Ugga with these words of appreciation he rose from his seat and departed.
☸ uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi (A.3.50).

*Anusaya; Anuseti

Renderings

• anusaya: proclivity (to something)

• anusaya: unwholesome proclivity

• anusaya: identification

• anuseti: to lurk within

• anuseti: to identify with

• anuseti: to linger

Introduction

Anusaya: ‘proclivity’

Anusaya means tendency, but ‘always in a bad sense,’ says PED. The Madhupiṇḍika Sutta appropriately calls the anusayas ‘unvirtuous, spiritually unwholesome factors’ (pāpakā akusalā dhammā M.1.109). Accordingly, we call anusayas ‘proclivities’ which means ‘a strong natural proneness, usually to something objectionable or evil’ (Webster’s).

Anuseti: ‘lurk within’ and ‘linger’

Anuseti means ‘to lie down with.’ Illustrations below show it can be called ‘to lurk within’ or ‘to linger.’ Relevant quotes are presented below.

Anuseti: ‘identify with.’

In some circumstances anuseti means ‘to identify with.’ This needs a substantial explanation because it is unnoted by translators and lexicographers alike.

‘To identify with’: explanation

To show that anuseti means ‘to identify with,’ we will use an argument that includes the concept of ‘being measured,’ as follows:

1) Firstly, when we say ‘to identify with’ we mean ‘to see things as “[in reality] mine,” or “[in reality] what I am,” “my [absolute] Selfhood.”’
☸ etaṃ mama eso’hamasmi eso me attā ti.

2) Secondly, when the Dutiya Bhikkhu Sutta says ‘one is measured because of anuseti’ (yaṃ kho bhikkhu anuseti taṃ anumīyati, S.3.36-7) we take ‘measured’ to mean ‘measured against others via the three modes of self-centredness.’ These are the tisso vidhā, namely: ‘I am better,’ ‘I am equal,’ ‘I am worse’ (S.5.56).

3) That ‘being measured’ comes from ‘identifying with’ is shown in the Surādha Sutta, which says that transcending the modes [of self-centredness] (vidhā samatikkantaṃ) is attained by not identifying with the five aggregates, as follows:

• One perceives all bodily form... field of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood”’
☸ sabbaṃ rūpaṃ... sabbaṃ viññāṇaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti.

... Thus knowing, thus seeing, in regard to this [wretched human] body together with its consciousness and all external phenomena, the mind is rid of the illusions of personal identity and personal ownership and self-centredness, it has transcended the modes [of self-centredness], and is peaceful and liberated [from perceptually obscuring states].
☸ Evaṃ kho surādha jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttanti (S.3.80-1).

4) We have seen that the Surādha Sutta says ‘being measured’ comes from ‘identifying with,’ and the Dutiya Bhikkhu Sutta says being measured (anumīyati) comes from anuseti. Therefore anuseti means ‘to identify with.’

6) Accordingly, the Dutiya Bhikkhu Sutta can be translated as follows:

‘What one identifies with, by that one is measured.’
☸ yaṃ kho bhikkhu anuseti taṃ anumīyati (S.3.36-7).

This makes perfect sense, and validates our argument.

Advantage: rational

Rendering anuseti as ‘to identify with’ has two advantages. Firstly, translations are rational, as for example here:

• Whatever one identifies with, one is reckoned in terms of.
☸ yaṃ kho bhikkhu anuseti tena saṅkhaṃ gacchati (S.3.35).

Advantage: congruous

The second advantage of translating anuseti as ‘to identify with’ is that it avoids the incongrous idea of ‘having a tendency to the five aggregates.’ For example Bodhi says:

• If, venerable sir, one has an underlying tendency towards form, then one is measured in accordance with it
☸ Rūpaṃ ce bhante anuseti taṃ anumīyati (translation of S.3.36).

This is incongruous, for the following reasons:

1) ‘Tendency’ goes with verbs and mental states, but not other nouns. For example, a tendency to argue, to doubt, to anger etc.

2) Webster’s dictionary accordingly says tendency means ‘a proneness to a particular kind of thought or action.’

3) The seven anusaya’s themselves follow this principle, with a list that includes the proclivity to repugnance, to self-centredness etc. But no ‘tendency to the five aggregates.’

Therefore when anuseti is applied to nouns that are not mental states, we use the verb ‘to identify with,’ and our comparable rendering for S.3.36 is:

• If, bhante, one identifies with bodily form, by that one is measured.
☸ Rūpaṃ ce bhante anuseti taṃ anumīyati (S.3.36).

Anusaya: same principle

The same principle holds for the noun anusaya. Rendering it ‘proclivity’ makes good sense when it is linked to verbs and mental states. But when linked to other types of nouns, we call it ‘identification.’ This avoids the obvious problems of Bodhi’s translations, where anuseti is always ‘underlying tendency.’ Let us compare translations of two quotes:

Quote 1)

Bodhi says:
• the underlying tendency to lust lies within one.
☸ Tassa rāgānusayo anuseti (Bodhi, M.3.285).

This translation is satisfactory because lust is a mental state. Our translation of the quote is comparable:

• The proclivity to attachment lurks within him.
Tassa rāgānusayo anuseti (M.3.285).

Quote 2)

Bodhi says:

• The desire, lust, delight, and craving, the engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding the form element: these have been abandoned by the Tathāgata.
☸ rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā (Bodhi, S.3.10).

This quote involves a noun that is not a mental state (‘underlying tendencies regarding the form element’). We translate the passage with ‘identification’ (‘identification in regards to bodily form’) as follows:

• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form have been abandoned by the Perfect One
☸ rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā (S.3.10).

Conclusion

In conclusion, where they involve nouns that are not mental states, anusaya and anuseti mean ’identification’ and ‘to identify with.’

Illustrations

Illustration: anusaya, proclivity

Discard the proclivity to self-centredness
☸ mānānusayamujjaha (S.1.188).

Illustration: anusaya, proclivity

The illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness
☸ ahaṅkāramamaṅkāramānānusayā (S.2.275).

Illustration: anusaya, proclivity

The proclivity to attachment should be abandoned in regard to pleasant sense impression
☸ sukhāya vedanāya rāgānusayo pahātabbo

The proclivity to repugnance should be abandoned in regard to unpleasant sense impression
☸ dukkhāya vedanāya paṭighānusayo pahātabbo

The proclivity to uninsightfulness into reality should be abandoned in regard to neutral sense impression
☸ adukkhamasukhāya vedanāya avijjānusayo pahātabbo (S.4.205).

Illustration: anusaya, proclivity

• For whatever the reason that entrenched perception and conception assail a man
☸ yatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti

... if there is found nothing there to be delighted in, welcomed, or clung to
☸ ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ

... this is the end of the proclivity to attachment
☸ esevanto rāgānusayānaṃ

... this is the end of the proclivity to repugnance
☸ esevanto paṭighānusayānaṃ

... this is the end of the proclivity to dogmatism
☸ esevanto diṭṭhānusayānaṃ

... this is the end of the proclivity to doubt [about the excellence of the teaching]
☸ esevanto vicikicchānusayānaṃ (M.1.109).

Illustration: anusayā, unwholesome proclivities

He in whom there are no unwholesome proclivities, in whom the origins of whatever is spiritually unwholesome are abolished,
☸ Yassānusayā na santi keci mūlā akusalā samūhatāse (Sn.v.14).

Illustration: anusayā, unwholesome proclivities

Seven unwholesome proclivities
Sattannaṃ bhikkhave anusayānaṃ

• proclivity to attachment to sensuous pleasure
☸ kāmarāgānusayassa

• proclivity to repugnance
☸ paṭighānusayassa

• proclivity to dogmatism
☸ diṭṭhānusayassa

• proclivity to doubt [about the excellence of the teaching]
☸ vicikicchānusayassa

• proclivity to self-centredness
☸ mānānusayassa

• proclivity to attachment to individual existence
☸ bhavarāgānusayassa

• proclivity to uninsightfulness into reality
☸ avijjānusayassa (A.4.9).

Illustration: anusayā, identification

The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form have been abandoned by the Perfect One
☸ rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā (S.3.10).

Illustration: anuseti, identify with

Whatever one is intent upon, conceives of, and identifies with, this becomes the basis for the establishment of one’s stream of consciousness.
☸ bhikkhave ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā

When there is the basis, there is the establishment of one’s stream of consciousness.
☸ Yañca ārammaṇe sati patiṭṭhā viññāṇassa hoti.

When one’s stream of consciousness is established and has [egoistically] matured, there is the appearance of immaterial-factors-and-bodily-form.
☸ Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti (S.2.66).

Illustration: anuseti, identify with

Even if one is not intent upon something, and does not conceive of it, but nonetheless one identifies with it, this becomes the basis for the establishment of one’s stream of consciousness.
☸ no ce bhikkhave ceteti no ce pakappeti atha ce anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā (S.2.67).

Illustration: anuseti, identify with

Whatever one identifies with, one is reckoned in terms of.
☸ yaṃ kho bhikkhu anuseti tena saṅkhaṃ gacchati;

Whatever one does not identify with, one is not reckoned in terms of.
☸ yaṃ nānuseti na tena saṅkhaṃ gacchatī ti.

If one identifies with bodily form... fields of sensation, then one is reckoned in terms of it.
☸ Rūpaṃ... viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati.

If one does not identify with bodily form... fields of sensation, then one is not reckoned in terms of it.
☸ Rūpaṃ... viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati (S.3.35).

Illustration: anuseti, identify with

What one identifies with, by that one is measured. By what one is measured, one is reckoned.
☸ Yaṃ kho bhikkhu anuseti taṃ anumīyati. Yaṃ anumīyati tena saṅkhaṃ gacchati

What one does not identify with, by that one is not measured. By what one is not measured, one is not reckoned.
☸ yaṃ nānuseti na taṃ anumīyati yaṃ nānumīyati na tena saṅkhaṃ gacchatīti.

If one identifies with the five aggregates, by that one is measured. By what one is measured, one is reckoned.
☸ Rūpaṃ... viññāṇaṃ ce anuseti taṃ anumīyati yaṃ anumīyati tena saṅkhaṃ gacchati.

If one does not identify with the five aggregates, by that one is not measured. By what one is not measured, one is not reckoned.
☸ Rūpaṃ... viññāṇaṃ ce nānuseti na taṃ anumīyati yaṃ nānumīyati na tena saṅkhaṃ gacchati (S.3.36-7).

Illustration: anuseti, lurk within

Wrong view [of reality] has lurked within the ignorant for a long time
☸ Dīgharattamanusayitaṃ diṭṭhigatamajānataṃ

The ignorant indeed say one is a Brahman on account of birth.
☸ Ajānantā no pabruvanti jātiyā hoti brāhmano (Sn.v.649).

Illustration: anuseti, lurk within

The Blessed One has through his explanations removed the arrow of doubt and uncertainty [about the way of spiritual fulfilment, and of unfulfilment] long lurking in me.
☸ bhagavatā vyākatā dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṃ tañca bhagavatā abbūḷhanti (D.2.283).

Illustration: anuseti, lurk within

When affected by a pleasant sense impression, he takes delight in it, he welcomes it, and persists in cleaving to it.
☸ so sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

The proclivity to attachment lurks within him.
☸ Tassa rāgānusayo anuseti (M.3.286).

Illustration: anuseti, lurk within one

The proclivity to attachment lurks within one in relation to pleasant sense impression.
☸ sukhāya kho āvuso visākha vedanāya rāgānusayo anuseti

The proclivity to repugnance lurks within one in relation to unpleasant sense impression.
☸ dukkhāya vedanāya paṭighānusayo anuseti

The proclivity to uninsightfulness into reality lurks within one in relation to neutral sense impression.
☸ adukkhamasukhāya vedanāya avijjānusayo anusetīti (M.1.302).

Illustration: anuseti, linger within

And of what sort is he who is like carving on a rock? In this regard, some person is frequently angry (abhiṇhaṃ kujjhati). Moreover that anger lingers within him for a long time
☸ so ca khvassa kodho dīgharattaṃ anuseti

And of what sort is he who is like carving on the ground? In this regard, some person is frequently angry (abhiṇhaṃ kujjhati), but his anger does not linger within him for a long time
☸ so ca khvassa kodho na dīgharattaṃ anuseti (A.1.284).

*Antagū

Renderings

• antagū: one who has reached the end of

Introduction

Antagū: reached the end of

Antagū means ‘one who has reached the end (of something),’ and is therefore usually qualified. For example: ‘the end of the spiritual path’ (paṭipadantaguṃ) or ‘the end of suffering’ (dukkhantagunā), and so on.

Lokantagū: reached the end of the world [of phenomena]

Lokantagū means ‘one who has reached the end of the world.’ Loka is dealt with in detail elsewhere in the Glossary, but in conclusion we take ‘world’ as ‘world [of phenomena].’

Vedantagū: completed his scriptural education

Vedantagū means ‘reached the end of scriptural knowledge,’ but reads better as ‘completed one’s scriptural education,’ as here:

• One who has submitted to inward taming, completed his scriptural education, fulfilled the religious life.
☸ damasā upeto vedantagū vusitabrahmacariyo (Sn.v.463).

Illustrations

Illustration: antagū, reached the end of suffering

You have reached the end of suffering, gone beyond suffering.
☸ antagūsi pāragū dukkhassa (Sn.v.539).

Illustration: paṭipadantaguṃ, reached the end of the spiritual path

They call him enlightened in the world, a wise person who has reached the end of the spiritual path.
☸ Tamāhu loke sambuddhaṃ dhīraṃ paṭipadantaguṃ (A.1.236).

Illustration: lokantagū, one who has reached the end of the world [of phenomena]

The end of the world [of phenomena] can never be reached by means of travelling. Yet without reaching the end of the world [of phenomena] there is no freedom from suffering.
☸ Gamanena na pattabbo lokassanto kudācanaṃ
Na ca appatvā lokantaṃ dukkhā atthi pamocanaṃ.

Therefore, truly, one who knows the world [of phenomena] [according to reality], one of great wisdom, one who has reached the end of the world [of phenomena], fulfiller of the religious life, knowing the end of the world [of phenomena] [according to reality], inwardly at peace, longs not for this world or another.
☸ Tasmā have lokavidū sumedho lokantagū vusitabrahmacariyo
Lokassa antaṃ samitāvī ñatvā nāsiṃsati lokamimaṃ parañcā ti (S.1.62).

Illustration: lokantagū, one who has reached the end of the world [of phenomena]

The Enlightened One, dispeller of inward darkness, All-Seeing Eye, one who has reached the end of the world [of phenomena], transcended all states of individual existence
☸ tamonudo buddho samantacakkhu lokantagū sabbabhavātivatto (Sn.v.1133).

Illustration: dukkhantagunā, reached the end of suffering

... proclaimed by the Buddha who has reached the end of suffering.
☸ Buddhena dukkhantagunā pakāsitaṃ (A.1.215).

Illustration: antagū, ‘one who has completed his scriptural education

‘If one who has completed [his scriptural education], who is blessed with profound knowledge, should receive an offering at the time of alms bestowal, then, I declare, the offering would have a good result.
☸ Yadantagū vedagū yaññakāle yassāhutiṃ labhe tassijjheti brūmi (Sn.v.458).

Comment:

Antagū: ‘one who has completed [his scriptural education].’ Although antagū is unqualified here, it is clarified as vedantagū in Sn.v.463.

*Anvāssavati; Anussavati

Renderings

• anvāssavati: to pursue

• anussavati: to pursue

Introduction

Etymology

• Anvāssavati is anu+ā+savati

• Anussavati is anu+savati

Alternative spellings

Their alternative spellings are

• anvāsavati

• anusavati

Equivalence in practice

The two words are used in similar ways, which suggests their equivalence, for example:

• spiritually unwholesome factors do not pursue him
☸ akusalā dhammā nānussavanti (S.4.188).

• spiritually unwholesome factors will pursue him
☸ akusalā dhammā anvāssavissantī ti (M.3.113).

To pursue: to continue to afflict

Because savati means ‘to flow,’ it is tempting to render both words in terms of ‘flow,’ as translators often do, and so does DOP (‘flows after, flows upon, flows continually over’). But the PED suggests anvāssavati means not just ‘stream into’ but also ‘attack, befall.’ We prefer ‘pursue’ because it means ‘to continue to afflict’ (Webster’s). One simile in particular shows the incongruity of ‘flow,’ where flies ‘attack and pursue’ someone smelling like a rotten corpse. See illustrations below.

Illustrations

Illustration: anvāssavissantī, pursue

’The flies will surely attack and pursue one who has putrefied himself and who is full of inward rottenness. They cannot fail to do so.
☸ Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhe avassutaṃ makkhikā nānupatissanti nanvāssavissantī ti netaṃ ṭhānaṃ vijjatī ti.

‘His thoughts bound up with attachment will attack him like flies.’
☸ Makkhikā anupatissanti saṅkappā rāganissitā (A.1.280).

Illustration: anvāssavissantī, pursue

While I am pacing back and forth thus, neither greed nor dejection nor unvirtuous, spiritually unwholesome factors will pursue me.
☸ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī ti (M.3.113).

Illustration: anvāssaveyyuṃ pursue

If you abide with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.
☸ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ (S.4.178).

Illustration: anussavanti, pursue

I abide mindfully in such a way that perceptually obscuring states do not pursue me
☸ tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti (S.2.54).

*Apekkhā

Renderings

• apekkhā: affection

• apekkhā: longing

• apekkhā: concern

• apekkha (adj): looking for

• apekkha (adj): longing for

• anapekkha (adj): unconcerned

• anapekkha (adj): indifferent

Introduction

Apekkhā & Apekhā

The spelling is either -kkh- or -kh-, which are used indiscriminately, says PED. There is inconsistency between editions, and even within editions. For example, both BJT and VRI versions read:

So taṃ namassaṃ acari mutyapekkho Sn.v.346

So taṃ namassaṃ acari mutyapekho Th.v.1264

We have normalised our spellings to -pekkh-

Illustrations

Illustration: apekkhassa, looking for

For he is the [unsurpassed] field for one looking for merit.
☸ khettaṃ hi taṃ puññapekkhassa hoti (Sn.v.481).

Illustration: apekkhā, affection

Passionate attachment to jewellery and earrings, and affection for children and wives, are the strong bonds, say the wise.
☸ Sārattarattā maṇikuṇḍalesu puttesu dāresu ca yā apekkhā.
Etaṃ daḷhaṃ bandhanamāhu dhīrā (S.1.77).

Illustration: apekkha, affection

A man might think thus: ‘I am attached and emotionally bound to that woman by acute fondness and affection... How about if I got rid of my fondness and attachment regarding that woman?’.
ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho... Yannūnāhaṃ so me amussā itthiyā chandarāgo taṃ pajaheyyan ti (M.2.224).

Illustration: apekkhava, full of longing

Filled with lust means: lustful, full of longing, emotionally bound.
☸ Avassutā nāma: sārattā apekkhavatī paṭibaddhacittā (Vin.4.214).

Illustration: apekkha, longing

Do not, sir, die filled with longing. To die filled with longing is unpleasant and blameworthy. Of your eighty-four thousand cities, Kusāvatī is the chief. Abandon fondness for them. Harbour no longing for life.
☸ Mā kho tvaṃ deva sāpekkho kālamakāsi. Dukkhā sāpekkhassa kālakiriyā garahitā ca sāpekkhassa kālakiriyā. Imāni te deva caturāsītinagarasahassāni kusāvatirājadhānippamukhāni. Ettha deva chandaṃ pajaha. Jīvite apekkhaṃ mākāsi (D.2.192).

Illustration: apekkhaṃ, longing

He has abandoned longing for this world and the next.
☸ Vihari apekkhaṃ idha vā huraṃ vā (Th.v.10).

COMMENT

Vihari: ‘he has abandoned.’ Commentary: viharī ti visesato hari apahari apanesi. Apaharati: ‘takes away, removes’ (DOP).

Illustration: anapekkhino, long not

Those of peaceful minds, who are aware, mindful, and meditative, rightly see the nature of reality, and long not for sensuous pleasures.
☸ Ye santacittā nipakā satimanto ca jhāyino
Sammā dhammaṃ vipassanti kāmesu anapekkhino (It.39).

Illustration: apekkho, longing

He lived the religious life venerating you, longing for freedom [from individual existence].
☸ So taṃ namassaṃ acari mutyapekkho (Sn.v.344).

Illustration: apekkhamānā, longing

Longing for the future or the past, yearning for present and former pleasures.
☸ Pacchā pure vāpi apekkhamānā ime vā kāme purime vā jappaṃ (Sn.v.773-4).

Illustration: apekkhaṃ, concern

Dwelling in the woods which resound with the cries of peacocks and herons, being accompanied by leopards and tigers, give up concern for the body. Do not fail [to do so]’: so you used to urge me, mind.
☸ Mayūrakoñcābhirutamhi kānane dīpīhi vyagghehi purakkhato vasaṃ
Kāye apekkhaṃ jaha mā virādhaya itissu maṃ citta pure niyuñjasi (Th.v.1113).

Illustration: apekkhavā, full of concern

If that bodily form changes and alters, his mind is preoccupied with the change.
☸ Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.

Agitation and other mental states born of this preoccupation plague his mind.
☸ Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.

Thus he is fearful, agitated, and full of concern, and because of grasping he is agitated .
☸ Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati (M.3.227).

Illustration: anapekkhā, unconcerned

When the boy has grown up and has enough wisdom, then his nurse is unconcerned about the boy, thinking, ‘The boy can now safeguard himself. He will not be negligent [in looking after himself]
☸ Yato ca kho so bhikkhave kumāro vuddho hoti alaṃpañño anapekkhā pana bhikkhave dhāti tasmiṃ kumāre hoti attaguttodāni kumāro nālaṃ pamādāyā ti (A.3.6).

Illustration: anapekkhinaṃ, indifferent

He is indifferent to sensuous pleasures.
☸ kāmesu anapekkhinaṃ (Sn.v.857).

Illustration: anapekkhamāno, being indifferent

Being unsatisfied with amusement, delight, and sensuous pleasure, being indifferent [to them].
☸ Khiḍḍaṃ ratiṃ kāmasukhañca loke analaṅkaritvā anapekkhamāno (Sn.v.59).

Illustration: anapekkhā, indifferent

But when in the charnel ground it lies discarded, dead, bloated, and discoloured, [even] relatives are indifferent to it.
☸ Yadā ca so mato seti uddhumāto vinīlako
Apaviddho susānasmiṃ anapekkhā honti ñātayo (Sn.v.200).

*Appamatta; Appamāda

Renderings

• appamatta: diligent

• appamatta: diligently

• appamatta: diligent man

• appamatta: diligently applied [to the practice]

• appamāda: diligence

• appamāda: diligence [in the practice]

• pamāda: negligence [in the practice]

• pamatta: negligently applied [to the practice]

Introduction

With specified objects

Appamatta and appamāda often have specified objects:

1) We will abide using blocks of wood as cushions, and be diligently and vigorously applied to inward striving.
☸ Kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin ti (S.2.267-8).

2) Happy indeed are those human beings honouring the Sublime One, applying themselves to Gotama’s training system, who train in it with diligence.
☸ Sukhitā vata te manujā sugataṃ payirupāsiya
Yuñjaṃ gotama sāsane appamattānusikkhareti (S.1.52).

3) The diligent and resolute practisers of my training system will go without your approval where, having gone, they will not grieve.
☸ Te appamattā pahitattā mama sāsanakārakā
Akāmā te gamissanti yattha gantvā na socare (Sn.v.445).

4) For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected.
☸ Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ (Sn.p.140).

5) They bring [us] offerings day and night, so [please] diligently protect them.
☸ Divā ca ratto ca haranti ye baliṃ tasmā hi ne rakkhatha appamattā (Sn.v.223).

6) He is no friend at all, who, anticipating conflict, is always diligently looking for your weak spots.
☸ Na so mitto yo sadā appamatto bhedāsaṅkī randhamevānupassī (Sn.v.255).

7) With the arrow [of craving] removed, living the religious life diligently, he longs for neither this world nor the next.
☸ Abbūḷhasallo caramappamatto nāsiṃsati lokamimaṃ parañcāti (Sn.v.779).

8) Being diligent in the practice of sacrifice
☸ yaññapathe appamattā (Sn.v.1045).

With no specified object

Sometimes, there is no specified object. The relationship between terms in the following passages show why, in such cases, we take the object to be ‘the practice’ (i.e. ‘the practice of the teaching’):

1) My disciple who abides diligently, vigorously, and resolutely applied [to the practice] for one night and day, practising as I instructed him, might experience exclusively happiness for a hundred years.
☸ Idha mama sāvako... ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni ekanta sukhapaṭisaṃvedī vihareyya (A.5.86).

2) Bhante, it would be good if the Blessed One would explain the teaching to me in brief, so that, having heard the teaching from the Blessed One, I might abide alone, withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors], diligently, vigorously, and resolutely applied [to the practice].
☸ sādhu me bhante bhagavā saṅkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyanti (S.4.145).

3) When a bhikkhu is perfect in diligence [in the practice], it is to be expected that he will develop and cultivate this noble eightfold path.
☸ Appamādasampannassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatīti

Illustrations

Illustration: appamatto, diligent

A diligent householder with a practice like this ends up with the devas called Sayampabha.
☸ Etaṃ gihī vattayamappamatto sayampabhe nāma upeti deve ti (Sn.v.404).

Illustration: appamatto, diligent man

The wise and diligent man who associates with such a person.
☸ yo tādisaṃ bhajati appamatto (Sn.v.317).

Illustration: appamattā, those who are diligently applied [to the practice]

Those who are wise, diligently applied [to the practice], and prudent attain [the supreme goal].
☸ Dhīrā samadhigacchanti appamattā vicakkhaṇā ti (Th.v.4).

Illustration: appamādena, with diligence

So, then, bhikkhus, I take your leave. Originated phenomena are destined to disappear. Apply yourself [to the practice] with diligence.
☸ Handadāni bhikkhave āmantayāmi vo. Vayadhammā saṅkhārā. Appamādena sampādetha (D.2.156)

Illustration: appamādo, being diligent

Being diligent in [doing] what is righteous: this is supremely auspicious.
☸ Appamādo ca dhammesu etaṃ maṅgalamuttamaṃ (Sn.v.264).

Illustration: appamattassa, diligently

‘The religious life is well explained, fathomable in this lifetime, realisable in the here and now, so that for one who trains himself diligently [in it], going forth [into the ascetic life] is not in vain.’
☸ Svākkhātaṃ brahmacariyaṃ sandiṭṭhikamakālikaṃ
Yattha amoghā pabbajjā appamattassa sikkhato ti (Sn.v.567).

Illustration: appamatto, diligently applied [to the practice]

Being diligently applied [to the practice], he attains perpetual deliverance [from perceptually obscuring states].
☸ Appamatto samāno asamayavimokkhaṃ ārādheti (M.1.197).

Illustration: appamattā, diligently applied [to the practice]

‘We will abide diligently applied [to the practice]’
☸ appamattā viharissāmā ti (S.2.266).

Illustration: appamādo, diligence; appamattā, diligently applied [to the practice]

You should abide spiritually supported by one thing: diligence in [cultivating] spiritually wholesome factors.
☸ Eko dhammo upanissāya vihātabbo appamādo kusalesu dhammesu

When you are abiding diligently applied [to the practice], spiritually supported by diligence [in cultivating spiritually wholesome factors], your harem will think:
☸ Appamattassa te mahārāja viharato appamādaṃ upanissāya itthāgārassa evaṃ bhavissati

‘The king dwells diligently applied [to the practice], spiritually supported by diligence [in cultivating spiritually wholesome factors].
☸ rājā kho appamatto viharati appamādaṃ upanissāya.

Come, then, let us also dwell diligently applied [to the practice], spiritually supported by diligence [in cultivating spiritually wholesome factors].’
☸ Handa mayampi appamattā viharāma appamādaṃ upanissāyāti (S.1.89).

Illustration: appamādaṃ, diligence; appamatto, diligent

The wise praise diligence in performing meritorious deeds.
☸ Appamādaṃ pasaṃsanti puññakiriyāsu paṇḍitā

‘The wise person who is diligent [in performing meritorious deeds] secures both benefits: benefit in this lifetime, and benefit in the hereafter.
☸ Appamatto ubho atthe adhigaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho yo cattho samparāyiko (S.1.86).

Illustration: appamādo, diligence

Which one thing is very useful? Diligence in [cultivating] spiritually wholesome factors.
☸ Katamo eko dhammo bahukāro? Appamādo kusalesu dhammesu (D.3.272-3).

Illustration: appamādo, diligence [in the practice]

And what is diligence [in the practice]?
☸ Katamo ca bhikkhave appamādo

In this regard a bhikkhu protects the mind against perceptually obscuring states and against states associated with perceptually obscuring states.
☸ Idha bhikkhave bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu (S.5.232).

Illustration: appamādaṃ, diligence [in the practice]

Seeing negligence [in the practice] as danger, and diligence [in the practice] as safety.
☸ Pamādaṃ bhayato disvā appamādañca khemato (Th.v.980).

Illustration: appamāda, diligence [in the practice]

Whatever spiritually wholesome factors there are, they all stem from diligence [in the practice].
☸ ye keci kusalā dhammā sabbe te appamādamūlakā (S.5.42).

Illustration: appamādo, diligence [in the practice]

To abandon negligence [in the practice] develop diligence [in the practice].
☸ Pamādassa pahānāya appamādo bhāvetabbo (A.3.449).

Illustration: appamādo, diligence [in the practice]

Diligence [in the practice] is the path to the Deathless. Negligence [in the practice] is the path to death.
☸ Appamādo amatapadaṃ pamādo maccuno padaṃ (Dh.v.21).

Pamāda

Illustration: pamādo, negligent in

‘Moggallāna, Moggallāna, do not be negligent, brahman, in [practising] first jhāna
☸ mā brāhmaṇa paṭhamaṃ jhānaṃ pamādo

• Steady your mind in first jhāna
☸ paṭhame jhāne cittaṃ saṇṭhapehi

• Concentrate your mind in first jhāna
☸ paṭhame jhāne cittaṃ ekodiṃ karohi

• Compose your mind in first jhāna
☸ paṭhame jhāne cittaṃ samādahāti (S.4.264).

Illustration: napamajjeyya, should not be negligent in

Knowing inward peace as Peace, he should not be negligent in [practising] Gotama’s training system.
☸ Santī ti nibbutiṃ ñatvā sāsane gotamassa napamajjeyya (Sn.v.933).

Illustration: pamādo, negligent

When the teaching has been so well explained, how can one who understands [it] be negligent [in practising it]?
☸ Evaṃ sudesite dhamme ko pamādo vijānataṃ (S.1.193).

Illustration: pamajjitun, negligently applied [to the practice]

Whether walking, standing, sitting, or lying down, your last day approaches. There is no time for you to be negligently applied [to the practice].
☸ Carato tiṭṭhato vāpi āsīnasayanassa vā
Upeti carimā ratti na te kālo pamajjitun ti (Th.v.452).

Illustration: pamādattha, negligently applied [to the practice]

Meditate, Cunda! Do not be negligently applied [to the practice] lest you regret it later!
Jhāyatha cunda mā pamādattha. Mā pacchā vippaṭisārino ahuvattha (M.1.46).

Illustration: pamāda, negligence [in the practice]

Liquor, wines, and intoxicants which are bases of negligence [in the practice].
☸ surāmerayamajjapamādaṭṭhānā (M.3.170).

Illustration: pamatto, negligently applied [to the practice]

The man negligently applied [to the practice] who pursues another’s wife meets with four states.
☸ Cattāri ṭhānāni naro pamatto āpajjati paradārūpasevī (Dh.v.309).

Illustration: pamatto, negligently applied [to the practice]

‘This deity dwells much too negligently applied [to the practice].’
☸ atibāḷhaṃ kho ayaṃ yakkho pamatto viharati (M.1.253).

Illustration: pamādamhā, negligence [in the practice]

Does he keep aloof from negligence [in the practice]? Does he not neglect meditation?’
☸ Kacci ārā pamādamhā kacci jhānaṃ na riñcati (Sn.v.156).

Illustration: pamādo, negligence [in the practice]

Negligence [in the practice] is a spiritual defilement. One who is constantly negligently applied [to the practice] is oppressed by spiritual defilement.
☸ Pamādo rajo pamādo pamādānupatito rajo (Sn.v.334).

Illustration: pamatta, negligent

‘You have come here for your own ends, Maleficent One, O kinsman of the negligent.
☸ Pamattabandhu pāpima senatthena idhāgato (Sn.v.430).

Illustration: pamādā, negligence [in the practice]

The world [of beings] is obstructed by uninsightfulness into reality. Because of selfishness, and negligence [in the practice] it shines not.
☸ Avijjāya nivuto loko vevicchā pamādā nappakāsati (Sn.v.1033).

Illustration: pamajjitun, negligently applied [to the practice]

Illness has arisen in me. It is not the time for me to be negligently applied [to the practice].
☸ Ābādho me samuppanno kālo me nappamajjitun ti (Th.v.30).

*Abhijānāti; Parijānāti

Renderings

• abhijānāti: to recall

• abhijānāti: to fully understand

• nabhijānāti: to not understand

• nabhijānāti: to not know

• abhiññā: full understanding

• abhiññā: transcendent insight

• abhiññā: supernormal attainment

• parijānāti: to profoundly understand

• pariññā: profound understanding

Introduction

Distinguished levels of understanding

Abhijānāti is often paired with parijānāti in contexts which, for both words, imply distinguished levels of understanding by arahants and other noble disciples. The words are here called ‘full understanding’ and ‘profound understanding.’

Parijānāti more sublime

Profound understanding is more sublime than full understanding because it is usually restricted to arahants. Rarely it is applied to non-returners (e.g. pañcakāmaguṇike rāge pariññate natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya, S.2.99).

Pariññā and nibbāna

The noun of parijānāti is pariññā, which shares the definition of nibbāna (rāgakkhayo dosakkhayo mohakkhayo ayaṃ vuccati bhikkhave pariññā ti S.3.26; rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati nibbānan ti S.4.251).

Nābhijānāti: not understand, not recall

When abhijānāti occurs in the negative it means either:

1) to not know

2) to not understand

3) to not recall

• This world, the world hereafter, the brahmā world, and the deva world. I do not know the celebrated Gotama’s view of these.
☸ Ayaṃ loko paro loko brahmaloko sadevako
Diṭṭhiṃ te nābhijānāmi gotamassa yasassino (Sn.v.1117).

• We do not know what you are meditating upon.
☸ Yassa te nābhijānāma yampi nissāya jhāyasi (Th.v.1084).

• Many in the world, being ignorant, are truly bound to the mud of sensuous pleasure. They do not [come to] know the end of birth and death.
☸ Kāmapaṅkena sattā hi bahū loke aviddasū
Pariyantaṃ nābhijānanti jātiyā maraṇassa ca (Thī.v.354).

• We do not understand those things though we have come like hair-splitting [archers].
☸ Ye mayaṃ nābhijānāma vālavedhisamāgatā (Th.v.1084).

• I do not recall a sensuous thought having ever arisen in me.
☸ nābhijānāmi kāmavitakkaṃ uppannapubbaṃ (M.3.125).

• I do not recall any Ājīvaka ascetic who went to heaven.
☸ nābhijānāmi kañci ājīvakaṃ saggūpagaṃ (M.1.483).

• I do not recall indulging in sexual intercourse even in a dream.
☸ nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā (Vin.2.79).

Illustrations

Illustration: abhijānāsi, recall

Do you recall having asked other ascetics and Brahmanists this question?
☸ abhijānāsi no tvaṃ devānaminda ime pañhe aññe samaṇabrāhmaṇe pucchitā ti (D.2.284).

Illustration: abhijānāmi, recall

When my husband died, he rose amongst the deities and he revealed himself to me in his former bodily form (purimena attabhāvena uddassesi); but I do not recall any inward disquiet on that account.
☸ na kho panāhaṃ bhante abhijānāmi tatonidānaṃ cittassa aññathattan ti (A.4.66).

Illustration: anabhijānaṃ, recall

If a bhikkhu, though not recalling it, should claim with reference to himself a superhuman attainment of knowledge and vision that is worthy of the Noble Ones, saying “Thus I know; thus I see;” then, whether or not he is later interrogated about it, fallen and seeking purification, he says “Friends, though not knowing, I said ‘I know’; though not seeing, I said ‘I see.’ I boasted vainly and falsely”; unless it was from over-estimation, he is pārājika, no longer in communion.
☸ yo pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attūpanāyikaṃ alamariyañāṇadassanaṃ samudācareyya Iti jānāmi iti passāmī ti tato aparena samayena samanuggāhiyamāno vā asamanuggāhiyamāno vā āpanno visuddhāpekkho evaṃ vadeyya ajānam evaṃ āvuso avacaṃ jānāmi; apassaṃ passāmi. Tucchaṃ musā vilapin ti. Aññatra adhimānā ayampi pārājiko hoti asaṃvāso (Vin.3.91).

Comment:

Rendering anabhijānaṃ as ‘recall’ is supported by a perspective on the Word Commentary’s definition of ‘interrogated’ (samanuggāhiyamāno), as follows:

• ‘Interrogated means: when a matter (i.e. a claim to have attained a superhuman attainment) is acknowledged, he is asked: What was attained by you? How was it attained? When was it attained? Where was it attained? Which spiritual defilements have you abandoned? Which states have you gained?
☸ Samanuggāhīyamāno ti yaṃ vatthu paṭiññātaṃ hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno kinte adhigataṃ kinti te adhigataṃ kadā te adhigataṃ kattha te adhigataṃ katame te kilesā pahīnā katamesaṃ tvaṃ dhammānaṃ lābhī ti.

The correct answer to these questions would logically be ‘I do not recall attaining any superhuman attainment’ rather than ‘I do not know any superhuman attainment.’ Nonetheless, anabhijānaṃ in this rule is usually rendered ‘not knowing.’ This produces stilted results:

• Horner: Whatever monk should boast with reference to himself of a state of further-men, sufficient ariyan knowledge and insight, though not knowing it fully, and saying: ‘This I know, this I see.’.. (BD.1.159).

• Norman: Whatever bhikkhu should, while not knowing [for certain], boast a superhuman state, knowledge and insight deserving the name ‘noble,’ as being present in himself, [saying] ‘I know thus, I see thus.’.. (The Pātimokkha, PTS, 2001).

Illustration: abhijānāti, fully understand; abhiññāya, full understanding; parijānāti, profoundly understand; pariññāya, profound understanding

When a bhikkhu has heard that all things are unsuited to stubborn attachment he fully understands the whole teaching.
☸ evañcetaṃ bhikkhu bhikkhuno sutaṃ hoti sabbe dhammā nālaṃ abhinivesāyāti so sabbaṃ dhammaṃ abhijānāti

Through fully understanding the whole teaching, he profoundly understands the whole teaching.
☸ sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti

Through profoundly understanding the whole teaching, he perceives all phenomena differently.
☸ sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati (S.4.50).

Illustration: abhijānāti, fully understand; abhiññāya, full understanding; pariññeyyaṃ profoundly understand

A bhikkhu who is a disciple in training... fully understands solidness to be solidness
☸ yopi so bhikkhave bhikkhu sekho... sopi paṭhaviṃ paṭhavito abhijānāti

Fully understanding solidness to be solidness
☸ paṭhaviṃ paṭhavito abhiññāya

may he not think of solidness in personal terms
☸ paṭhaviṃ mā maññi

... For what reason? So that he may profoundly understand it, I declare
☸ Pariññeyyaṃ tassā ti vadāmi (M.1.4).

Illustration: abhijānāti, fully understand; abhiññāya, full understanding; pariññātaṃ profoundly understood

The arahant, too, fully understands solidness to be solidness (arahaṃ... so pi paṭhaviṃ paṭhavito abhijānāti)

Fully understanding solidness to be solidness
paṭhaviṃ paṭhavito abhiññāya

he does not think of solidness in personal terms
paṭhaviṃ na maññati

...

For what reason? He profoundly understands it, I declare
Taṃ kissa hetu? Pariññātaṃ tassā ti vadāmi (M.1.4).

Illustration: anabhijānaṃ, fully understand; aparijānaṃ, profoundly understanding

Bhikkhus, one who has not fully and profoundly understood the All and detached his mind from it and abandoned it, is incapable of destroying dukkha
☸ Sabbaṃ bhikkhave anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya (S.4.17).

Illustration: abhiññāya, full understanding

One is the path to worldly gain, another the path leading to the Untroubled. Fully understanding this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly honour.
☸ Aññā hi lābhūpanisā aññā nibbānagāminī
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya (Dh.v.75).

Illustration: abhiññāya, full understanding

The noble eightfold path should be developed for the full understanding of the five aggregates.
☸ Imesaṃ kho bhikkhave pañcannaṃ upādānakkhandhānaṃ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo (S.5.61).

Illustration: abhiññeyyo, fully understood

The ascetic Vacchagotta said that most religious teachers declared the place of rebirth of even their best disciples, whereas the Buddha only declared this of some disciples. The ascetic Vacchagotta said that because of this:

‘There was unsureness and uncertainty in me: How is the teaching of the Ascetic Gotama’s to be fully understood?’
☸ Tassa mayhaṃ bho gotama ahudeva kaṅkhā ahu vicikicchā kathannāma samaṇassa gotamassa dhammo abhiññeyyo (S.4.399).

Illustration: abhiññāya, fully understand

Sāriputta, friend, it is through seeing and fully understanding the ending of the visual sense, the visual field of sensation, and things known through the visual field of sensation, that I regard these things as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”
☸ Cakkhusmiṃ āvuso sāriputta cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme n’etaṃ mama n’eso’hamasmi na me so attā ti samanupassāmi (M.3.265).

Illustration: abhijānaṃ fully understanding; parijānaṃ profoundly understanding

Bhikkhus, one who has not fully and profoundly understood the visual sense and discarded and abandoned it, is incapable of destroying suffering
☸ Cakkhuṃ bhikkhave anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya (S.4.89).

Illustration: abhiññāya, full understanding

There are these four spiritual shackles:

• the spiritual shackle of greed
☸ abhijjhā kāyagantho

• the spiritual shackle of ill will
☸ vyāpādo kāyagantho

• the spiritual shackle of adherence to observances and practices
☸ sīlabbataparāmāso kāyagantho

• the spiritual shackle of stubborn attachment to dogmatic opinions
☸ idaṃsaccābhiniveso kāyagantho

• For the full understanding of these four spiritual shackles the noble eightfold path should be developed
☸ imesaṃ kho bhikkhave catunnaṃ ganthānaṃ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo (S.5.59).

Illustration: abbhaññāsiṃ, fully understand

Bhikkhus, in the world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, whatsoever is seen, heard, sensed, cognised, attained, searched into, pondered over by the mind, I fully understand it.
☸ Yaṃ bhikkhave sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tamahaṃ abbhaññāsiṃ (A.2.25).

Illustration: abhiññā, transcendent insight

There are ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the world hereafter for themselves through transcendent insight, make them known to others.
☸ atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī ti (M.3.72).

Illustration: abhiññā, transcendent insight

I claim to have reached the consummation and perfection of transcendent insight into profound truths not heard before
☸ pubbāhaṃ bhikkhave ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi (A.3.9).

Illustration: abhiññāya, transcendent insight

Bhikkhus, I explain the teaching with transcendent insight, not without transcendent insight.
☸ abhiññāyā'haṃ bhikkhave dhammaṃ desemi no anabhiññāya (A.1.276).

Illustration: abhiññā, supernormal attainments

One might just as well think that a bull elephant seven or seven and a half cubits could be hidden by a palm leaf as think that my six supernormal attainments could be eclipsed [by the Venerable Ānanda’s attainments].
☸ Sattaratanaṃ vā so āvuso nāgaṃ aḍḍhaṭṭharatanaṃ vā tālapattikāya chādetabbaṃ maññeyya yo me cha abhiññā chādetabbaṃ maññeyyā ti (S.2.217).

Illustration: abhiññā, supernormal attainments

Six supernormal attainments (cha abhiññā)

1) various kinds of psychic power (anekavihitaṃ iddhividhaṃ).

2) divine ear (dibbasotadhātu): hearing the voices of devas and men, whether far or near.

3) knowledge of the minds of other persons, by encompassing their minds with one’s own (cetopariyañāṇaṃ)

4) the final knowledge: the knowledge through recalling of past lives
☸ pubbenivāsānussati ñāṇaṃ vijjā

5) the final knowledge: the knowledge of the transmigration of beings (sattānaṃ cutūpapāte ñāṇaṃ vijjā), and discerning how beings fare according to their deeds (yathākammūpage satte pajānāti).

6) the final knowledge: the knowledge of the destruction of perceptually obscuring states (āsavānaṃ khaye ñāṇaṃ vijjā) (S.2.212-4).

Comment:

Bodhi says: ‘This is one of the rare texts in the Nikāyas where the word abhiññā is used collectively to designate the six higher knowledges.’

Illustration: abhiññāya, supernormal attainment

The Buddha told Baka the Brahmā that he knew of three groups of devas that Baka was ignorant of: the Ābhassarā, Subhakiṇṇā and Vehapphalā devas.

‘Thus, Brahmā,’ he concluded, ‘in regard to supernormal attainment I do not stand merely at the same level as you, so how could I be lower? Rather, I am above you.
☸ evampi kho ahaṃ brahme neva te samasamo abhiññāya kuto nīceyyaṃ. Atha kho ahameva tayā bhiyyo (M.1.329).

Illustration: pariññā, profound understanding

What things should be profoundly understood?
☸ Katame ca bhikkhave pariññeyyā dhammā:

The five aggregates
☸ Rūpaṃ bhikkhave pariññeyyo dhammo... viññāṇaṃ pariññeyyo dhammo

What is profound understanding?
☸ Katamā ca bhikkhave pariññā?

The destruction of attachment, hatred, and undiscernment of reality
☸ Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).

Illustration: pariññāya, profoundly understanding

Recognising this danger, that suffering arises dependent on existential nourishment, profoundly understanding all existential nourishment, one is free of attachment to all existential nourishment.
☸ Etamādīnavaṃ ñatvā dukkhaṃ āhārapaccayā
Sabbāhāraṃ pariññāya sabbāhāramanissito (Sn.v.747-9).

*Abhijjhā

Renderings

• abhijjhā: greed

• abhijjhālu: greedy

Introduction

Abhijjhā: greed not covetousness

Abhijjhā has long been called ‘covetousness,’ which means the desire for other’s possessions, but it more likely means ‘greed,’ because:

1) PED says it is ‘almost identical in meaning with lobha.’

2) The Sāḷha Sutta (A.1.194) says lobho and abhijjhā are synonyms (taṃ kiṃ maññatha sāḷhā atthi lobho ti? Evaṃ bhante. Abhijjhā ti kho ahaṃ sāḷhā etamatthaṃ vadāmi (A.1.194).

3) In the scriptures abhijjhā stands for the first of the five hindrances, where it is linked to sensuous pleasure (abhijjhālū kāmesu It.91), and is listed with the other four hindrances (vyāpannacittā thīnamiddha uddhatā vicikicchī M.1.17-18). In this last reference it is linked to rāga (abhijjhālū kāmesu tibbasārāgā M.1.17-18).

Abhijjhā: broad meaning more likely

Objection to rendering abhijjhā as greed may be raised on the grounds that abhijjhā is explained in terms of covetousness:

• ’In this regard, some person is greedy. He covets others’ property and possessions: “Oh, may what belongs to another be mine!”’
☸ idha bhante ekacco abhijjhālu hoti yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti aho vata yaṃ parassa taṃ mamassā ti (M.3.49).

But this is in illustration of the two types of mental conduct, good and bad, where abhijjhālū and vyāpannacitto are bad, and anabhijjhālū and avyāpannacitto are good. In this situation, it is likely the two words stand for two broad categories (greed and hatred), not one narrow category and one broad category (covetousness and hatred). The same is true of abhijjhādomanassā, where it is more likely that abhijjhā has a broad meaning, not a narrow meaning. For example:

1) While I am pacing back and forth thus, neither greed nor dejection nor unvirtuous, spiritually unwholesome factors will pursue me.
☸ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī ti (M.3.113).

2) A bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ vineyya loke abhijjhādomanassaṃ (S.5.182).

Abhijjhā: not in relation to others’ possessions

Abhijjhā is not always linked to others’ possessions:

• In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect, one experiences it with a mind of attachment and persists in cleaving to it. Many sense impressions arising from the visible object blossom [within oneself], greed and vexation as well, by which one’s mind becomes disturbed.
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto
Sārattacitto vedeti tañca ajjhosa tiṭṭhati
Tassa vaḍḍhanti vedanā anekā rūpasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati (Th.v.794-5).

Illustrations

Illustration: abhijjhā, greed

He, having abandoned these five hindrances which are spiritual defilements and weakening to penetrative discernment, abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalikaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (M.3.136).

Illustration: abhijjhā, greed

―’What do you think, Sāḷha: is there greed (lobho)?’
☸ Taṃ kiṃ maññatha sāḷhā atthi lobho ti?

―’Yes, bhante.

―’I call it greed (abhijjhā), Sāḷha.
☸ Abhijjhā ti kho ahaṃ sāḷhā etamatthaṃ vadāmi (A.1.194).

Illustration: abhijjhā, greed

There are these four spiritual shackles
☸ cattārome bhikkhave ganthā

• the spiritual shackle of greed
☸ abhijjhā kāyagantho

• the spiritual shackle of ill will
☸ vyāpādo kāyagantho

• the spiritual shackle of adherence to observances and practices
☸ sīlabbataparāmāso kāyagantho

• the spiritual shackle of stubborn attachment to dogmatic opinions.
☸ idaṃsaccābhiniveso kāyagantho (S.5.59).

Illustration: abhijjhālu, greedy

In this regard, some person is

• greedy (abhijjhālu hoti) and abides with a greedy attitude (abhijjhāsahagatāya saññāya viharati);

• unbenevolent (vyāpādavā) and abides with an unbenevolent attitude

• malicious (vihesavā) and abides with a malicious attitude (M.3.55).

*Abhinandati

Renderings

• abhinandati: to take delight in

• abhinandati: to long for

• abhinandati: to applaud

Introduction

On longing for the future

One ‘takes delight’ in the present, or ‘longs for’ the future. ‘Longing for’ the future means directing the mind with desire (cittaṃ paṇidahati), as follows:

• How does one long for the future?
☸ Kathañcāvuso anāgataṃ paṭikaṅkhati:

... One directs one’s mind to acquire what has not yet been acquired, thinking, ‘May the visual sense and visible objects be thus in the future.’ In directing one’s mind thus, one longs for it. In doing so one longs for the future.
☸ iti me cakkhuṃ siyā anāgatamaddhānaṃ iti rūpāti appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto anāgataṃ paṭikaṅkhati (M.3.195-6).

Illustrations

Illustration: nābhinandati, take delight in

They always take delight in food, both devas and human beings. So what sort of deity could it be that does not take delight in food?
☸ Annamevābhinandanti ubhaye devamānusā
Atha ko nāma so yakkho yaṃ annaṃ nābhinandatī ti (S.1.32).

Illustration: abhinandati, take delight in

One who takes delight in the Solidness Phenomenon, takes delight in what is intrinsically unsatisfactory. One who takes delight in what is intrinsically unsatisfactory, I declare, is not freed from suffering, I declare.
☸ Yo bhikkhave paṭhavīdhātuṃ abhinandati dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati aparimutto so dukkhasmā vadāmi (S.2.175).

Illustration: nābhinandeyya, take delight in

The bhikkhu, the disciple of the Buddha, should not take delight in worldly honour. He should cultivate seclusion [from sensuous pleasures and spiritually unwholesome factors] instead.
☸ bhikkhu buddhassa sāvako sakkāraṃ nābhinandeyya vivekamanubrūhaye (Dh.v.75).

Illustration: abhinandāmi, take delight in

And I would take delight in that supreme teaching, great Seer, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].
☸ tañcāhaṃ abhinandāmi mahesi dhammamuttamaṃ
Yaṃ viditvā sato caraṃ tare loke visattikaṃ (Sn.v.1054).

Illustration: abhinanditaṃ, take delight in

See the body [according to reality], Kulla, as ailing, foul, and loathsome; oozing and dripping [from its nine orifices]―but which fools take delight in.
☸ bālānaṃ abhinanditaṃ (Th.v.394).

Illustration: abhinandanti, take delight in

In this regard, Ānanda, a person is gentle, pleasant to live with. His companions in the religious life take delight in his company
☸ abhinandanti sabrahmacārī ekattavāsena (A.3.350).

Illustration: nābhinandāmi, long for; nābhinandāmi, take delight in

I do not long for death. I take no delight in life. I await the inevitable hour like a servant for his wages.
☸ Nābhinandāmi maraṇaṃ nābhinandāmi jīvitaṃ
Kālañca paṭikaṅkhāmi nibbisaṃ bhatako yathā (Th.v.1003).

Illustration: nābhinandati, long for

He abandons craving for states of individual existence but he does not long for the cessation of individual existence.
☸ Bhavataṇhā pahīyati vibhavaṃ nābhinandati (Ud.33).

Illustration: abhinandanti, long for

Some people are revolted, appalled, and disgusted by individual existence.
☸ bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā

They long for the cessation of individual existence
☸ vibhavaṃ abhinandanti (It.44).

Illustration: abhinandati, long for

Being affected by an unpleasant sense impression, he longs for sensuous pleasure.
☸ so dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati (S.4.208-9).

Illustration: abhinandanti, applaud

A man who has long been living abroad, who returns safely from afar, his relatives, friends, and comrades applaud his return.
☸ Ñātimittā suhajjā ca abhinandanti āgataṃ (Dh.v.219).

Illustration: abhinandiṃsu, applaud

Those bhikkhus neither applauded those ascetics words, nor criticised them, but rose and left.
☸ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu (S.5.109).

Illustration: abhinandīti, applaud

Venerable Ānanda was pleased and applauded the Blessed One’s words.
☸ attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti (M.2.266).

Illustration: abhinanditabbaṃ, applaud

A bhikkhu makes a declaration of arahantship.
☸ bhikkhu aññaṃ vyākaroti khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyā ti pajānāmi ti.

The bhikkhus words should be neither applauded nor criticised
☸ tassa bhikkhave bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ

But he should be asked a question. If he answers correctly, then:

... expressing one’s approval, one may applaud and acclaim that bhikkhu’s words
☸ tassa bhikkhave bhikkhuno sādhū ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ (M.3.29-30).

Illustration: nābhinandāmi, applaud

If one does not pardon those who confess their faults, one harbours unfriendliness:

• I do not applaud that unfriendliness, thus I pardon your transgression
☸ Taṃ veraṃ nābhinandāmi patigaṇhāmi voccayan ti (S.1.25).

*Abhinibbatti

Renderings

• abhinibbatteti: to be manifested

• abhinibbatteti: to arouse

• abhinibbatteti: to make

• abhinibbattati: to manifest

• abhinibbatta: reborn

• abhinibbatti: rebirth

Illustrations

Illustration: abhinibbattati, manifest

Bhikkhus, just as heat is generated and fire manifests from the rubbing together of two fire-sticks,
☸ Seyyathā pi bhikkhave dvinnaṃ kaṭṭhānaṃ saṅghaṭṭasamodhānā usmā jāyati tejo abhinibbattati (S.2.97).

Illustration: abhinibbatteti, is manifested

In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.411).

Illustration: abhinibbattissathā, be manifested

―If a stream of consciousness did not arise in the womb, would immaterial-factors-and-bodily-form develop there?
☸ viññāṇañca hi ānanda mātukucchismiṃ na okkamissatha api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā ti?

―No, bhante.

―Or if the stream of consciousness having entered the womb should leave it, would immaterial-factors-and-bodily-form be manifested in this world?
☸ viññāṇañca hi ānanda mātukucchiṃ okkamitvā vokkamissatha api nu kho nāmarūpaṃ itthattāya abhinibbattissathā ti

―No, bhante (D.2.63).

Illustration: abhinibbatteti, arouse

As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene.
☸ tattha sammāsamādhiyati sammāvippasīdati

Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality]
☸ so tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).

Illustration: abhinibbattessāmi, make

Seeing a piece of wood, a man might think, ‘I will make fire; I will produce heat.’
☸ aggiṃ abhinibbattessāmi tejo pātukarissāmī ti (M.1.241).

Illustration: abhinibbatti, rebirth

What is birth? It is the birth, being born, arising, rebirth, appearance of aggregates, acquiring of senses by the various beings in the various classes of beings. This is called birth.
☸ yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho ayaṃ vuccatāvuso jāti.

Illustration: abhinibbatti, rebirth

• One is reckoned according to wherever the rebirth of one’s individuality occurs
☸ yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhaṃ gacchati

• If the rebirth of one’s individuality occurs in a clan of khattiyas, one is reckoned as a noble.
☸ khattiyakule ce attabhāvassa abhinibbatti hoti khattiyotveva saṅkhaṃ gacchati

• If the rebirth of one’s individuality occurs in a clan of brahmans, one is reckoned as a brahman.
☸ brāhmaṇakule ce attabhāvassa abhinibbatti hoti brāhmaṇotveva saṅkhaṃ gacchati (M.2.181).

Illustration: abhinibbattiyā, rebirth

Spiritual instability, bhante, is an illness, a carbuncle, a [piercing] arrow.
ejā bhante rogo ejā gaṇḍo ejā sallaṃ

It draws man to this or that state of individual existence and rebirth.
ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā

Thus he arises in various [states of individual existence].
Tasmā ayaṃ puriso uccāvacamāpajjati (D.2.283).

Illustration: abhinibbattiyā, rebirth

Craving is the seamstress
☸ taṇhā sibbanī.

For craving stitches him to this or that state of individual existence and rebirth
☸ taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā (A.3.400).

Illustration: abhinibbatti, rebirth

Rebirth is suffering; non-rebirth is happiness.
☸ abhinibbatti kho āvuso dukkhā anabhinibbatti sukhā.

When there is rebirth, this suffering can be expected:
☸ abhinibbattiyā āvuso sati idaṃ dukkhaṃ pāṭikaṅkhaṃ

Cold, heat, hunger, thirst, defaecation, urination, being burnt, beaten, chopped, being scolded in gatherings with relatives and old friends (A.5.121).

Illustration: abhinibbattā, reborn

There are beings unalike in body but alike in state of refined awareness, for example the devas newly reborn in the Brahmā group.
☸ Santi bhikkhave sattā nānattakāyā ekattasaññino seyyathā pi devā brahmakāyikā paṭhamābhinibbattā (A.4.401).

*Abhibhū

Renderings

• sabbābhibhū: transcended the All

• sabbalokābhibhū: transcended the whole world [of phenomena]

Introduction

The dictionaries

• PED (sv Abhibhū): overcoming, conquering, vanquishing, having power over, a Lord or Master of.

• DOP (sv Abhibhū): vanquishing, overcoming, one who surpasses, a master, a sovereign

The world and attachment

But the suttas do not support the idea that the All or the world should be conquered or vanquished, but rather that attachment should be conquered:

• He has overcome attachment to the world.
☸ tiṇṇo loke visattikan ti (M.1.160).

This is confirmed in the following quotes, which link Sabbābhibhū to freedom from attachment:

1) I have transcended the All. I have understood the All. I do not cleave to any phenomenon. I have abandoned the All.
☸ Sabbābhibhū sabbavidūhamasmi sabbesu dhammesu anupalitto
Sabbañjaho (Dh.v.353).

2) One who has transcended the All, understood the All, who is of great wisdom, who does not cleave to any phenomenon, who has abandoned the All.
☸ Sabbābhibhuṃ sabbaviduṃ sumedhaṃ sabbesu dhammesu anupalittaṃ
Sabbañjahaṃ (Sn.v.211).

3) free of attachment, who has transcended the whole world [of phenomena]
☸ nirupadhiṃ sabbalokābhibhuṃ (Sn.v.642; Dh.v.418).

Bhikkhu Bodhi: ‘transcended’

Bhikkhu Bodhi recognises ‘transcended’:

• I am one who has transcended all, a knower of all, unsullied among all things, renouncing all, by craving’s ceasing freed. Having known this all for myself, to whom should I point as teacher?
☸ Sabbābhibhū sabbavidūhamasmi sabbesu dhammesu anupalitto
Sabbañjaho taṇhakkhaye vimutto sayaṃ abhiññāya kamuddiseyyaṃ (Bodhi, M.1.171).

• Suppose I were to abide with a mind abundant and exalted, having transcended the world and made a firm determination with the mind.
☸ Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā (Bodhi, M.2.262).

The All

• And what is the All? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects. This is called the All.
☸ Kiñca bhikkhave sabbaṃ. Cakkhuñceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Idaṃ vuccati bhikkhave sabbaṃ. (S.4.15).

Illustrations

Illustration: sabbābhibhū, transcended the All

I have transcended the All. I have understood the All. I do not cleave to any phenomenon. I have abandoned the All. I am liberated [from perceptually obscuring states] through the destruction of craving. Having fully understood [the All] by myself, who could I designate [as my teacher]?
☸ Sabbābhibhū sabbavidūhamasmi sabbesu dhammesu anupalitto
Sabbañjaho taṇhakkhaye vimutto sayaṃ abhiññāya kamuddiseyyaṃ (Dh.v.353).

Illustration: sabbābhibhuṃ, transcended the All

One who has transcended the All, understood the All, who is of great wisdom, who does not cleave to any phenomenon, who has abandoned the All, who is liberated [from perceptually obscuring states] through the destruction of craving, the wise know him as truly a sage.
☸ Sabbābhibhuṃ sabbaviduṃ sumedhaṃ sabbesu dhammesu anupalittaṃ
Sabbañjahaṃ taṇhakkhaye vimuttaṃ taṃ vāpi dhīrā muniṃ vedayanti (Sn.v.211).

Illustration: sabbalokābhibhuṃ, transcended the whole world [of phenomena]

One who has abandoned both sensuous delight and disgruntlement [with the celibate life], who is freed from inward distress, free of attachment, who has transcended the whole world [of phenomena], a Hero, he is what I call a Brahman.

Hitvā ratiñca aratiñca sītibhūtaṃ nirupadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.642; Dh.v.418).

COMMENT

Sabbalokābhibhuṃ: ‘transcended the whole world [of phenomena].’ Which is defined in this quote:

• ‘Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko (S.4.53).

Illustration: abhibhuyya lokaṃ, transcending the world [of sensuous pleasure]

How about if I, by transcending the world [of sensuous pleasure] with resolve, were to abide with an awareness that was abundant and enlarged? Having done so, unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness would not exist. With their abandonment, my mind would become immeasurable, unlimited, and well developed.'
Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi vyāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan ti (M.2.262).

*Abhivadati

Renderings

• abhivadati: to proclaim

• abhivadati: to glorify

• abhivadati: to assert

• abhivadati: to welcome

Illustrations

Illustration: abhivadanti, proclaim

Those teachings which are excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life. Things like this are much heard by him.
☸ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti (Vin.2.96).

Illustration: abhivadanti, proclaim

Some [ascetics and Brahmanists] proclaim the viññāṇa kasiṇa, limitless and imperturbable.
☸ viññāṇakasiṇaṃ eke abhivadanti appamāṇaṃ āneñjaṃ (M.2.229).

Illustration: abhivadanti, proclaim

Some [ascetics and Brahmanists] proclaim that the state of awareness of nonexistence, limitless and imperturbable, where one perceives that there is [nowhere] anything at all, is the purest, highest, best, and greatest of those states of refined awareness, whether refined material states of awareness, or immaterial states of awareness, or states of refined awareness involving mental cognisance alone, or involving the external senses.
☸ Yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ natthi kiñci ti ākiñcaññāyatanaṃ eke abhivadanti appamāṇaṃ āneñjaṃ (M.2.230).

Illustration: nābhivadiṃ, glorify

I did not consider I was solidness, I did not consider I was part of solidness, I did not consider I was separate from solidness, I did not consider solidness to be “[in reality] mine,” I did not glorify solidness.
☸ paṭhaviṃ nāhosiṃ paṭhaviyā nāhosiṃ paṭhavito nāhosiṃ paṭhaviṃ me ti nāhosiṃ paṭhaviṃ nābhivadiṃ (M.1.329).

Illustration: abhivadanti, glorify

‘Brahmanic sacrifices glorify sights and sounds, also flavours, sensuous pleasures, and women.
☸ Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā (Vin.1.37).

Illustration: abhivadanti, assert

“Those who assert a doctrine different from this have strayed from spiritual purity. They are not spiritually perfected.”
☸ Aññaṃ ito yābhivadanti dhammaṃ aparaddhā suddhimakevalī te

Non-Buddhist ascetics each say this because they are passionately attached to their own dogmatic views.
☸ Evampi titthiyā puthuso vadanti sandiṭṭhirāgena hi tebhirattā (Sn.v.891).

Illustration: abhivadanti, assert

• Some assert that the attā is perceptive and unimpaired after death
☸ Saññī attā hoti arogo parammaraṇā ti ittheke abhivadanti.

• Some assert that the attā is unperceptive and unimpaired after death.
☸ asaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti

• Some assert that the attā is neither perceptive nor unperceptive and unimpaired after death.
☸ nevasaññīnāsaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti (M.2.228).

Illustration: abhivadanti, assert

‘All these reverend ascetics and Brahmanists with lofty voices are only asserting their attachment in saying ‘We shall be thus after passing on; we shall be thus after passing on.’
☸ sabbepime bhonto samaṇabrāhmaṇā uddhaṃsarā āsattiṃ yeva abhivadanti. Iti pecca bhavissāma iti pecca bhavissāmā ti (M.2.232).

Illustration: abhivadati, welcome

Engaged as he is in welcoming and rejecting, whatever sense impression he experiences―whether pleasant, unpleasant, or neutral―he takes delight in it, welcomes it, and persists in cleaving to it. In so doing, spiritually fettering delight arises.
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī (M.1.266).

Illustration: abhivadatu, welcome

Once, when bhikkhus were noisy the Buddha told them ‘Go I dismiss you. You should not live with me.’ Later someone asked:

‘Bhante, may the Blessed One take delight in the community of bhikkhus.
☸ abhinandatu bhante bhagavā bhikkhusaṅghaṃ

May he welcome the community of bhikkhus.
☸ abhivadatu bhante bhagavā bhikkhusaṅghaṃ

May he assist them as he used to do in the past.
☸ seyyathā pi bhante bhagavatā pubbe bhikkhusaṅgho anuggahito evameva bhagavā etarahi anugaṇhātu bhikkhusaṅghaṃ (M.1.457).

Illustration: abhivadiṃ welcome

Seeing the danger of individual existence when searching for either [states of] individual existence or the cessation of [states of] individual existence, I did not welcome individual existence, nor rejoice in or grasp anything.
☸ Bhavevāhaṃ bhayaṃ disvā bhavañca vibhavesinaṃ
Bhavaṃ nābhivadiṃ kiñci nandiñca na upādiyinti (M.1.330).

Illustration: abhivadanti, welcome

Pañcasikha told the Buddha that Sakka, Lord of the Devas, was waiting to meet him. The Buddha said:

‘Pañcasikha, may Sakka, Lord of the Devas, his ministers and followers be happy,
☸ Evaṃ sukhī hotu pañcasikha sakko devānamindo sāmacco saparijano

‘For they all desire happiness: devas, humans, asuras, magical serpents, heavenly musicians, and whatever other groups of beings there are.’
☸ sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā ti.

For that is the way that Perfect Ones welcome such mighty deities.
☸ Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti.

Welcomed (abhivadito), Sakka entered the Indasāla Cave, venerated the Blessed One, and stood at a respectful distance (D.2.270).

*Amatadhātu

Renderings

• amatadhātu: the immortal phenomenon

• amatadhātu: deathlessness

Introduction

The amatadhātu of arahants: deathlessness

PED (under dhātu) says that -dhātu in amatadhātu ‘is so far weakened in meaning, that it simply corresponds to the English abstract suffix -hood or -ity.’ But with no ‘deathless-hood’ or ‘deathless-ity,’ it would be ‘deathlessness.’ When linked to freedom from attachment it means arahantship:

• Having touched with his very being deathlessness, which is free from attachment,
☸ Kāyena amataṃ dhātuṃ phassayitvā nirupadhiṃ (It.46).

Because it implies arahantship, amataṃ dhātuṃ therefore equals amataṃ, which is defined as follows:

• The destruction of attachment, hatred, and undiscernment of reality: this is called the Deathless.
☸ Yo so bhikkhu rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati amataṃ (S.5.8).

The amatadhātu of non-arahants: the immortal phenomenon

Confusingly, there is another amatadhātu that is realised by non-arahants, a state which is also called nibbāna. We call this ‘the immortal phenomenon.’ We will show that it is equivalent to inward collectedness that is focused upon the unabiding [phenomena] (animitto cetosamādhi). This latter state likewise does not necessarily mean arahantship, as Venerable MahāMoggallāna discovered: while he abided therein, his mind pursued phantasms.

Animitto cetosamādhi: Venerable MahāMoggallāna’s mind pursued phantasms

MahāMoggallāna said:

• Here, friends, while I was alone in solitary retreat, a reflection arose in my mind thus: ‘It is said, “inward collectedness that is focused upon the unabiding [phenomena]; inward collectedness that is focused upon the unabiding [phenomena].” What now is the inward collectedness that is focused upon the unabiding [phenomena]?’
☸ Animitto cetosamādhi animitto cetosamādhīti vuccati katamo nu kho animitto cetosamādhī ti

... Then, friends, it occurred to me:
☸ Tassa mayhaṃ āvuso etadahosi

... In this regard a bhikkhu, by not focusing upon any abiding phenomenon,
☸ Idha bhikkhu sabbanimittānaṃ amanasikārā

... enters and abides in the inward collectedness that is focused upon the unabiding [phenomena].
☸ animittaṃ cetosamādhiṃ upasampajja viharati

... This is called the inward collectedness that is focused upon the unabiding [phenomena].
☸ ayaṃ vuccati animitto cetosamādhī ti.

... Then, friends, by not focusing upon any abiding phenomenon,
☸ So khvāhaṃ āvuso sabbanimittānaṃ amanasikārā

... I entered and dwelt in inward collectedness that is focused upon the unabiding [phenomena].
☸ animittaṃ cetosamādhiṃ upasampajja viharāmi

... While I abided therein my mind pursued phantasms.
☸ tassa mayhaṃ āvuso iminā vihārena viharato nimittānusārī viññānam hoti (S.4.263-269).

Focusing one’s mind on the immortal phenomenon

In the Mahāmāluṅkya Sutta the Buddha discusses the path and practice to abandon the five ties to individual existence in the low plane of existence (i.e. the path to non-returnership).
☸ Katamo cānanda maggo katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? (M.1.435).

He explains that in this path and practice a bhikkhu:

1) enters jhāna, then

2) contemplates the five aggregates as an illness, a carbuncle, a [piercing] arrow, suffering etc, then
☸ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati

3) averts his mind from those states, then
☸ So tehi dhammehi cittaṃ paṭivāpeti

4) focuses his mind on the immortal phenomenon:
☸ so tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati

5) Focusing on the immortal phenomenon is followed in the sutta by the following reflection:

• This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan ti (M.1.435).

6) The sutta then says: ‘Established therein, he attains the destruction of perceptually obscuring states.
☸ So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti

The destruction of perceptually obscuring states means the attainment of arahantship. Therefore arahantship occurs after having focused the mind on the immortal phenomenon, and even after the reflection ‘this is nibbāna.’ In this case, the immortal phenomenon and nibbāna precede arahantship.

7) The sutta confirms this because it says that those who have the etaṃ santaṃ reflection may not attain arahantship until the following life, because it says:

• ‘If the bhikkhu does not thereby attain the destruction of perceptually obscuring states, then he arises spontaneously [in the higher planes of existence], there to attain nibbāna-without-residue, never to return from those worlds.’
☸ no ce āsavānaṃ khayaṃ pāpuṇāti... opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā (M.1.435).

In other words, the immortal phenomenon that one focuses one’s mind on is linked to either arahantship or non-returnership.

The immortal phenomenon means animittadhātu

That the immortal phenomenon means animittadhātu (the unabiding phenomenon) can be demonstrated in seven steps:

1) The experience of focusing on the amatadhātu is described in the etaṃ santaṃ reflection, as noted above (M.1.435-7).

2) The etaṃ santaṃ reflection is equivalent to the winning of inward collectedness such that though one does not contemplate the visual sense or visible object... yet one still contemplates.
☸ Idhānanda bhikkhu evaṃ manasikaroti etaṃ santaṃ... nibbānan ti evaṃ kho ānanda siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasikareyya na rūpaṃ manasikareyya... yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi na manasikareyya manasi ca pana kareyyā ti (A.5.321).

3) These objects that one does not contemplate are called ‘all nimittāni’ (sabbanimittāni) in this passage:

• He perceives all phenomena (sabbanimittāni) differently. He sees the visual sense differently, he sees visible objects differently... .
☸ sabbanimittāni aññato passati cakkhuṃ aññato passati rūpe aññato passati... mano aññato passati dhamme aññato passati manoviññāṇaṃ aññato passati manosamphassaṃ aññato passati yampidaṃ mano samphassapaccayā uppajjati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati (S.4.50).

4) Thus focusing on the amatadhātu is equivalent to not contemplating all nimittāni (sabbanimittāni na manasikareyya) yet still contemplating (manasi ca pana kareyyā ti).

5) ‘Still contemplating’ implies contemplating what is animitta.

6) Attaining the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon] (animittāya cetovimuttiyā samāpattiyā) involves two similar steps:

• ignoring all nimittāni
☸ sabbanimittānañca amanasikāro

• focusing upon the animitta phenomenon
☸ animittāya ca dhātuyā manasikāro (M.1.297).

7) Therefore these phrases are equivalent:

• he focuses his mind on the amatadhātu
☸ amatāya dhātuyā cittaṃ upasaṃharati (M.1.435)

• focusing upon the animittadhātu
☸ animittāya ca dhātuyā manasikāro (M.1.297).

That focusing on animittadhātu means perceiving the passing away and ending [of originated phenomena] (virāgasaññā and nirodhasaññā) is discussed sv Nimitta. Presumably the amatadhātu is named as such (and even called nibbāna in the etaṃ santaṃ reflection) because of the immortal quality of these two perceptions.

Illustrations

Illustration: amatāya dhātuyā, the immortal phenomenon

A bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

He regards whatever phenomena there that are connected with the five aggregates, as unlasting, as intrinsically unsatisfactory, as an illness, as a carbuncle, as a [piercing] arrow, as suffering, as an affliction, as alien, as destined to decay, as void [of personal qualities], as void of personal qualities.
☸ So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

He averts his mind from those states.
☸ So tehi dhammehi cittaṃ paṭivāpeti

and focuses his mind on the immortal phenomenon:
☸ so tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati

This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan ti.

Established therein, he attains the destruction of perceptually obscuring states.
☸ So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti

If he does not attain the destruction of perceptually obscuring states, then because of that righteous attachment, righteous spiritually fettering delight, with the destruction of the five ties to individual existence in the low plane of existence, he arises spontaneously [in the higher planes of existence], there to attain nibbāna-without-residue, never to return from those worlds.
☸ no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho ānanda maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya (M.1.435-7) (=A.4.421).

*Avassuta

Renderings

• avassuta: filled with lust

• avassuta: full of defilement

• avassuta: spiritually defiled

• avassuta: soaked

• avassuta: soggy

• avassuta: oozing

Illustrations

Illustration: avassutā, filled with lust

How can the lady Sundarīnandā, filled with lust, consent to physical contact with a male person who is filled with lust?
☸ Kathaṃ hi nāma ayyā sundarīnandā avassutā avatassussa purisapuggalassa kāyasaṃsaggaṃ sādiyissatī ti (Vin.4.213).

Illustration: avassutā, filled with lust

Filled with lust means: lustful, full of longing, emotionally bound.
☸ Avassutā nāma: sārattā apekkhavatī paṭibaddhacittā (Vin.4.214).

Illustration: avassuto, full of defilement

How, friends, is one full of defilement?
☸ Kathañcāvuso avassuto hoti

In this regard, in seeing a visible object via the visual sense, a bhikkhu is intent upon an agreeable visible object and troubled by a disagreeable visible object. He abides without having established mindfulness of the body, with an undeveloped mind, and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
☸ idhāvuso bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati appiyarūpe rūpe vyāpajjati anupaṭṭhitakāyasati ca viharati parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

This is called, friends, a bhikkhu who is full of defilement amidst visible objects known via the visual sense,
☸ Ayaṃ vuccatāvuso bhikkhu avassuto cakkhuviññeyyesu rūpesu avassuto (S.4.184-187).

Illustration: avassutaṃ, full of defilement

And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.
☸ Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacārīpaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ (Ud.52).

Illustration: avassutaṃ, spiritually defiled: avassutā, soaked

If the mind is unsupervised [by mindfulness], acts of body, speech, and mind are unsupervised [by the mind].
☸ Citte gahapati arakkhite kāyakammampi arakkhitaṃ hoti. Vacī kammampi arakkhitaṃ hoti. Manokammampi arakkhitaṃ hoti.

When acts of body, speech, and mind are unsupervised [by the mind], they are spiritually defiled.
☸ Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti. Vacīkammampi avassutaṃ hoti. Manokammampi avassutaṃ hoti.

When acts of body, speech, and mind are spiritually defiled, they are rotten.
☸ Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtiyaṃ hoti. Vacīkammampi pūtiyaṃ hoti. Manokammampi pūtiyaṃ hoti.

When acts of body, speech, and mind are rotten, one’s death is inauspicious.
☸ Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti. Na bhaddikā kālakiriyā.

It is like when a hut is poorly thatched, the hut, the rafters, and the walls are unprotected.
☸ Seyyathā pi gahapati kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti. Gopānasiyo pi arakkhitā honti. Bhitti pi arakkhitā hoti.

The hut, the rafters, and the walls become soaked.
☸ Kūṭampi avassutaṃ hoti. Gopānasiyo pi avassutā honti. Bhitti pi avassutā hoti.

The hut, the rafters, and the walls become rotten.
☸ Kūṭampi pūtikaṃ hoti. Gopānasiyo pi pūtikā honti. Bhitti pi pūtikā hoti (A.1.261).

Illustration: avassutāni, soggy

He would strike a number of trees with the blade of his axe. When so struck, the firm and pithy trees would give off a dull sound, but those that are inwardly rotten, soggy, and decayed would give off a hollow sound.
☸ Tattha yāni tāni rukkhāni daḷhāni sāravantāni kuṭhāripāsena ākoṭitāni kakkhalaṃ paṭinadanti yāni tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti (A.4.171).

Illustration: avassute, oozing

Woe upon oozing, stinking, bodies, which are in league with Māra! In your body there are nine ever-flowing streams.
☸ Dhiratthu pure duggandhe mārapakkhe avassute
Navasotāni te kāye yāni sandanti sabbadā (Th.v.279).

Illustration: avassutā, oozing

Oozing with lust for sensuous pleasure
☸ kāmarāgenavassutā (Thī.v.68).

*Avijjā

Renderings

• avijjā: uninsightfulness into reality

• avijjāgata: void of insight into reality

• avijjāgato hoti: to lack insight into reality

• vijjā: insightfulness into reality

• vijjā: insightfulness

• vijjāgata: having insight into reality

• vijjāgato hoti: to be possessed of insight into reality

Introduction

Ignorance: extraordinary consensus

Avijjā has been called ‘ignorance’ at least since 1875 when Childers’ dictionary appeared. Even today this word is universally accepted. The consensus is extraordinary.

What is missing: insight

‘Ignorance’ means lack of knowledge or education that is abandoned through knowledge and education. But avijjā is abandoned through transcendent insight (abhiññā pahātabbā A.2.247). What is missing in avijjā is not knowledge but insight.

Channa’s stumbling block: lack of insight

The difference between knowledge and insight is illustrated in the case of Venerable Channa who knew the teaching but did not see the nature of reality (dhammaṃ passato hoti). Although he understood the theory of anicca, he lacked insight. So he asked Venerable Ānanda to explain the teaching in such a way that he might see the nature of reality (dhammaṃ passeyyan ti) (S.3.133). Channa’s stumbling block was not knowledge, so he was not ‘ignorant’.

Overcoming avijjā: a matter of insight

With enlightenment, when avijjā is dispelled and vijjā arises (avijjā vihatā vijjā uppannā) ‘darkness is banished, and light arises’ (tamo vihato āloko uppanno) (M.1.248). One knows and sees (evaṃ jānato evaṃ passato) the four noble truths as clearly as if one were looking at fish in a crystal clear pond (D.1.84). Overcoming avijjā is therefore a matter of insight not knowledge. Other quotations below make the same point.

Illustrations

Illustration: avijjā, uninsightfulness into reality

Which things must be abandoned through transcendent insight?
☸ Katame ca bhikkhave dhammā abhiññā pahātabbā?

Uninsightfulness into reality and craving for states of individual existence.
☸ Avijjā ca bhavataṇhā ca (A.2.247).

Illustration: avijjā/vijjā, un/insightfulness into reality

This uninsightfulness into reality is indeed undiscernment of reality whereby this wandering the round of birth and death goes on for a long time.
☸ Avijjā hāyaṃ mahāmoho yenidaṃ saṃsitaṃ ciraṃ

But whatever beings have insight into reality, they do not come to renewed states of individual existence.
☸ Vijjāgatā va ye sattā nāgacchanti punabbhavan ti (Sn.v.729-730).

Illustration: avijjā, uninsightfulness into reality

Camouflaged by skin, the body is not seen according to reality.
☸ Chaviyā kāyo paṭicchanno yathābhūtaṃ na dissati.

The fool, led on by uninsightfulness into reality, thinks it exquisite.
☸ Subhato naṃ maññati bālo avijjāya purakkhato.

However, having heard the Buddha’s word, the bhikkhu here possessed of knowledge [of things according to reality] profoundly understands [the body], for he perceives it according to reality.
☸ bhikkhu paññāṇavā idha so kho naṃ pajānāti yathābhūtaṃ hi passati.

Whoever would think to be swelled-headed because of such a body, or would disparage another, what is this except not seeing it [according to reality]?
☸ kimaññatra adassanā ti (Sn.v.194; 199; 202; 206).

Illustration: avijjaṃ uninsightfulness into reality

When the perception of the unlastingness [of the five aggregates] is developed and cultivated, it destroys all uninsightfulness into reality
☸ Aniccasaññā bhikkhave bhāvitā bahulīkatā... sabbaṃ avijjaṃ pariyādiyati (S.3.155).

Illustration: avijjā/vijjā, un/insightfulness into reality

The ignorant Everyman does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the five aggregates.
☸ assutavā puthujjano rūpassa... viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.

This is called uninsightfulness into reality
☸ ayaṃ vuccatāvuso avijjā

The learned noble disciple discerns this according to reality
☸ sutavā ariyasāvako rūpassa... viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti

This is called insightfulness into reality
☸ Ayaṃ vuccatāvuso vijjā (S.3.173-4).

Illustration: avijjā/vijjā, un/insightfulness into reality

When a bhikkhu knows and sees the visual sense as unlasting, uninsightfulness into reality is abandoned and insightfulness into reality arises.
☸ cakkhuṃ kho bhikkhu aniccato jānato passato bhikkhuno avijjā pahīyati vijjā uppajjati (S.4.49-50).

Illustration: avijjā, uninsightfulness into reality

Bhikkhus, ignorance of suffering [according to reality], the origin of suffering, the ending of suffering, the practice leading to the ending of suffering, is called uninsightfulness into reality, and it is on account of this quality that one lacks insight into reality.
☸ Yaṃ kho bhikkhu dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ ayaṃ vuccati bhikkhu avijjā ettāvatā ca avijjāgato hoti.

Bhikkhus, whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called insightfulness into reality, and it is on these grounds that one is possessed of insight into reality.
☸ Yaṃ kho bhikkhu dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati bhikkhu vijjā ettāvatā ca vijjāgato hoti (S.5.430).

Illustration: avijjā, uninsightfulness into reality

What is the condition that nourishes uninsightfulness into reality? The five hindrances, one should reply.
☸ ko cāhāro avijjāya? Pañca nīvaraṇā tissa vacanīyaṃ.

Magnifying the five hindrances magnifies uninsightfulness into reality.
Pañcanīvaraṇā paripūrā avijjaṃ paripūrenti (A.5.116).

Illustration: avijjā, uninsightfulness into reality

‘Bhante, when, in regard to those who are not perfectly enlightened, the view arises that they are in fact perfectly enlightened, due to what is this view to be discerned?’
☸ asammāsambuddhesu sammā sambuddhā ti. Ayaṃ nu kho bhante diṭṭhi kiṃ paṭicca paññāyatī ti

‘Mighty, Kaccāna, is this phenomenon, namely the phenomenon of uninsightfulness into reality’
☸ mahati kho esā kaccāna dhātu yadidaṃ avijjādhātu (S.2.153).

Illustration: avijjā/vijjā, un/insightfulness into reality

―Bhante, how should a bhikkhu know, how should he see, for uninsightfulness into reality to be abandoned by him and insightfulness into reality to arise?”
☸ kathaṃ pana bhante jānato kathaṃ passato avijjā pahīyati vijjā uppajjatī ti?

―In this regard, bhikkhu, a bhikkhu has heard that all things are unsuited to stubborn attachment.’
☸ sabbe dhammā nālaṃ abhinivesāyā ti.

... When a bhikkhu has heard that all things are unsuited to stubborn attachment he fully understands the whole teaching,
☸ so sabbaṃ dhammaṃ abhijānāti

... Through fully understanding the whole teaching, he profoundly understands the whole teaching.
☸ sabbaṃ dhammaṃ parijānāti

... Through profoundly understanding the whole teaching, he perceives all phenomena differently.
☸ sabbanimittāni aññato passati

... When, bhikkhu, a bhikkhu knows and sees thus, uninsightfulness into reality is abandoned by him and insightfulness into reality arises.”
☸ evaṃ kho bhikkhu jānato evaṃ passato bhikkhuno avijjā pahīyati vijjā uppajjatī ti (S.4.49-50).

Illustration: vijjā, insightfulness into reality

The seven factors of enlightenment, when developed and cultivated, bring to perfection insightfulness into reality and liberation [from perceptually obscuring states].
☸ satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti (S.5.329).

Illustration: vijjā, insightfulness

‘This is sense impression’: in regard to profound truths not heard before, there arose in me vision, knowledge [of things according to reality], penetrative discernment, insightfulness, and illumination.
☸ Imā vedanā ti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi (S.4.233).

Illustration: avijjā/vijjā, un/insightfulness into reality

For an ignorant person void of insight into reality, wrong view [of reality] arises.
☸ avijjāgatassa bhikkhave aviddasuno micchādiṭṭhi pahoti

For an intelligent person with insight into reality, right perception [of reality] arises.
☸ vijjāgatassa bhikkhave viddasuno sammādiṭṭhi pahoti (S.5.1).

Illustration: avijjāyogo, uninsightfulness into reality

What is the bondage [to individual existence] that arises from uninsightfulness into reality?
☸ avijjāyogo ca kathaṃ hoti?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the six senses.
☸ idha bhikkhave ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti

For him who does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the six senses.
☸ Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato

the uninsightfulness and ignorance regarding the six senses that lurk within him: this is called the bondage [to individual existence] that arises from uninsightfulness into reality.
☸ yā chasu phassāyatanesu avijjā aññāṇaṃ sānuseti ayaṃ vuccati bhikkhave avijjāyogo (A.2.10).

*Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ

Renderings

• Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ: beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving

Introduction

Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ

This means:

• A first point is not to be discerned of beings with the hindrance of uninsightfulness into reality, and with the tie to individual existence of craving, roaming and wandering the round of birth and death
☸ Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ (S.2.181-2).

We render the terms as:

• avijjā: uninsightfulness into reality

• taṇhā: craving

• saṃyojanānaṃ: tie to individual existence

But translators commonly render nīvaraṇānaṃ and saṃyojanānaṃ as past participles: ‘hindered’ and ‘fettered’:

• ‘hindered by ignorance and fettered by craving’ (Bodhi, S.2.181).

• ‘hindered by ignorance, fettered by craving’ (Horner, M.1.294).

But the suttas show that the relevant past participles are nivutā and saṃyuttā.

Avijjanīvaraṇa Sutta: nivutā

The past participle given in the Avijjanīvaraṇa Sutta for nīvaraṇaṃ is nivutā (‘obstructed by’):

• Bhikkhus, I do not see any other single hindrance obstructed by which beings would roam and wander the round of birth and death for such a long time as the hindrance of uninsightfulness into reality. Obstructed by the hindrance of uninsightfulness into reality, beings roam and wander the round of birth and death for a long time.
☸ Nāhaṃ bhikkhave aññaṃ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ bhikkhave avijjānīvaraṇaṃ. Avijjānīvaraṇena hi bhikkhave nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī ti (It.9).

The connection between avijjā and nivuto is confirmed in the Vaṅgīsa Sutta:

• The world [of beings] is obstructed by uninsightfulness into reality
☸ Avijjāya nivuto loko (Sn.v.1033).

Taṇhāsaṃyojana Suttas: saṃyuttā

The past participle given in the Taṇhāsaṃyojana Sutta for saṃyojanānaṃ is saṃyuttā (‘tethered by’).

• Bhikkhus, I do not see any other single tie to individual existence, tethered by which beings would roam and wander the round of birth and death for such a long time as the tie of craving. Tethered [to individual existence] by the tie of craving, beings roam and wander the round of birth and death for a long time.
☸ Nāhaṃ bhikkhave aññaṃ ekasaṃyojanampi samanupassāmi yena saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ bhikkhave taṇhāsaṃyojanaṃ. Taṇhāsaṃyojanena hi bhikkhave saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī ti (It.9).

Nivutā: meaning

Nivuta is the past participle of nivarati (‘surrounded, hemmed in, obstructed, enveloped,’ PED). We call it ‘obstructed.’ Some call it ‘shrouded in’ or ‘enveloped in,’ but it is associated in the suttas with the instrumental case, not the locative case:

• By what is the world [of beings] obstructed?
☸ Kena ssu nivuto loko (Sn.v.1032).

Saṃyuttā: meaning

Our research shows that saṃyuttā means ‘tethered [to individual existence].’ See sv Saṃyutta. In the passage from the Taṇhāsaṃyojana Sutta quoted above, the structure of the sentence rendered the parenthesis unnecessary.

Applying the past participles

If these missing past participles are inserted, it produces the following result, full of redundancy:

• A first point is not to be discerned of beings [obstructed by] the hindrance of uninsightfulness into reality, and [tethered to individual existence] by the tie to individual existence of craving, roaming and wandering the round of birth and death.
☸ pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ (S.2.181-2).

Removing the redundancy

Without redundancy, the phrase becomes:

• A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.
☸ pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ (S.2.181-2).

Ironically, then, we have simply replaced nīvaraṇānaṃ and saṃyojanānaṃ with nivutā and saṃyuttā, and apart from adding brackets, have followed Bodhi and Horner exactly:

• ‘hindered by ignorance and fettered by craving’ (Bodhi, S.2.181).

• ‘hindered by ignorance, fettered by craving’ (Horner, M.1.294).

Illustrations

Illustration: [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving

For those beings, [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, taking delight in this and that, renewed states of individual existence and rebirth occur in the future.
Avijjānīvaraṇānaṃ kho āvuso sattānaṃ taṇhāsaṃyojanānaṃ tatra tatrābhinandanā evaṃ āyatiṃ punabbhavābhinibbatti hotī ti (M.1.294).

*Aveccappasāda

Renderings

• aveccappasāda: unshakeable faith

• aveccappasannā: having unshakeable faith

• buddhe aveccappasāda: unshakeable faith in the [perfection of the] Buddha’s [enlightenment]

• dhamme aveccappasāda: unshakeable faith in the [excellence of the] teaching

• saṅghe aveccappasāda: unshakeable faith in the [excellent qualities of the] community of disciples

Introduction

Etymology: avecca

The etymology and meaning of avecca is at last clear, because whereas the PED had said ‘the form is not sufficiently clear semantically,’ the DOP now recognises it as an absolutive of aveti, to know. Therefore Th.v.497 can be translated accordingly:

• One is neither a thief nor a sage by the word of another. But as one knows oneself, the devas likewise know one too.
☸ Na pare vacanā coro na pare vacanā muni
Attā ca naṃ yathāveti devā pi naṃ tathā vidū (Th.v.497).

Notice that veti in pāda c corresponds to vidū in pāda d, from vindati, to know.

Avecca: meaning

DOP says avecca means ‘having penetrated’ or ‘understanding.’ Norman says ‘having understood’ or ‘understanding’:

1) ‘He who having understood the noble truths sees them [clearly]’
☸ Yo ariyasaccāni avecca passati (Norman, Sn.v.229).

2) ‘Understanding all knowledge, you have revealed the doctrine, having sympathy for beings.’
☸ Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ pakāsesi satte anukampamāno (Norman, Sn.v.378).

DOP’s ‘having penetrated’ makes better sense, and we have shown sv Passati that when it lacks an object, passati means ‘see [the nature of reality].’ Thus we translate the two verses as:

1) He who, having penetrated the [four] noble truths, sees [the nature of reality] (Sn.v.229).

2) Having penetrated all knowledge, you have explained the teaching (Sn.v.378).

Thus, so far, if pasāda means ‘faith,’ aveccappasāda means ‘faith through having penetrated.’

Avecca and unshakability

Avecca is linked in the scriptures to unshakability, for example in this verse:

• Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters, I declare, is the [quality of a] spiritually outstanding person, who, having penetrated the [four] noble truths, sees [the nature of reality].
☸ Yathindakhīlo paṭhaviṃ sito siyā catubbhi vātehi asampakampiyo
Tathūpamaṃ sappurisaṃ vadāmi yo ariyasaccāni avecca passati (Sn.v.229).

If avecca implies unshakability, then aveccappasāda seems to mean faith that is unshakeable on account of having penetrated profound truths.

Faith is stabilised by knowledge: Sekha Sutta

The theme of stabilising faith through knowledge is confirmed in the Sekha Sutta, which says that noble knowledge [of things according to reality] (ariyañāṇaṃ) stabilises four of the faculties, including the faculty of faith (saddhindriya):

• When noble knowledge [of things according to reality] has arisen in the noble disciple, then there is stability and steadiness in four faculties. Which four? The faculties of faith [in the perfection of the Perfect One’s enlightenment], energetic application [to the practice], mindfulness, and inward collectedness.
☸ yato ca kho bhikkhave ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti atha catunnaṃ indriyānaṃ saṇṭhiti hoti atha catunnaṃ indriyānaṃ avaṭṭhiti hoti. Katamesaṃ catunnaṃ saddhindriyassa viriyindriyassa satindriyassa samādhindriyassa (S.5.228-9).

Faith is stabilised by knowledge: Vīmaṃsaka Sutta

Likewise the Vīmaṃsaka Sutta. Here a disciple explains how his unshakeable faith arose from transcendent insight into the teaching:

• As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus: “The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.”
☸ Yathā yathā me āvuso bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ satthari pasīdiṃ sammā sambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti.

... Bhikkhus, when one’s faith in the [perfection of the] Perfect One’s [enlightenment] is settled, rooted, and established, and described in these terms, words, and phrases, then one’s faith is said to be supported by reasons, rooted in vision [of things according to reality], and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.
☸ Yassa kassa ci bhikkhave imehi ākārehi imehi padehi imehi vyañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā ayaṃ vuccatī bhikkhave ākāravatī saddhā dassanamūlikā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ (M.1.320).

Aveccappasāda: unshakeable faith

In conclusion, aveccappasāda implies a faith that is ‘supported by reasons, rooted in vision [of things according to reality], and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā.’ We call it ‘unshakeable faith.’

Buddhe aveccappasāda

A noble disciple who has unshakeable faith in the Buddha (buddhe aveccappasādena samannāgato hoti) has come to the conclusion that:

• He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.
☸ iti pi so bhagavā arahaṃ sammā sambuddho vijjācaraṇasampanno sugato lokavidu anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā ti (S.5.390).

According to this, the noble disciple’s faith is not in the person of the Buddha, but in the perfection of his enlightenment. This is in accordance with the definition of saddhindriyaṃ which is linked to tathāgatassa bodhiṃ:

• And what is the faculty of faith? In this regard, the noble disciple has faith. He has faith in the [perfection of the] Perfect One’s enlightenment: ‘He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.’
☸ Katamañca bhikkhave saddhindriyaṃ idha bhikkhave ariyasāvako saddho hoti saddahati tathāgatassa bodhiṃ iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā ti. Idaṃ vuccati bhikkhave saddhindriyaṃ (S.5.196).

Therefore ‘unshakeable faith in the Buddha’ means ‘unshakeable faith in the [perfection of the] Buddha’s [enlightenment].’

Dhamme aveccappasāda

A noble disciple who has unshakeable faith in the teaching (dhamme aveccappasādena samannāgato hoti) has come to the conclusion that:

• The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.
☸ svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti (S.5.390).

In the light of these qualities, the teaching’s excellence and effectiveness, ‘unshakeable faith in the Dhamma’ means ‘unshakeable faith in the [excellence of the] teaching.’

Saṅghe aveccappasāda

A noble disciple who has unshakeable faith in the community of disciples (saṅghe aveccappasādena samannāgato hoti) has come to the conclusion that:

• The community of the Blessed One’s [noble] disciples is applied to the excellent practice, the correct practice, the noble practice, the proper practice; that is, the four pairs of persons, the eight types of individuals. This is the community of the Blessed One’s [noble] disciples. They are worthy of offerings, hospitality, gifts, and honouring with joined palms. They are the unsurpassed field of merit for the world.
☸ supaṭipanno bhagavato sāvakasaṅgho ujupaṭipanno bhagato sāvakasaṅgho ñāyapaṭipanno bhagavato sāvakasaṅgho sāmīcipaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭhapurisapuggalā esabhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti (S.5.390).

‘Unshakeable faith in the community of disciples’ is therefore faith in their excellent qualities.

Increasing levels of unshakeability

Although unshakeable faith is associated with stream-entry, the Cūḷahatthipadopama Sutta says one cannot conclude that the Blessed One is perfectly enlightened until arahantship:

• And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.’“
☸ Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṃ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti (M.1.184).

At levels lesser than arahantship, the faculties, including the faculty of faith, are correspondingly weaker:

• One who has completed and fulfilled these five spiritual faculties is an arahant. If they are weaker than that, one is a non-returner; if still weaker, a once-returner; if still weaker, a stream-enterer.
☸ Imesaṃ kho bhikkhave pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti. Tato mudutarehi anāgāmī hoti. Tato mudutarehi sakadāgāmī hoti. Tato mudutarehi sotāpanno hoti (S.5.200).

Illustrations

Illustration: aveccappasannā, having unshakeable faith

Whoever has unshakeable faith in me, all are stream-enterers.
☸ ye keci bhikkhave mayi aveccappasannā sabbe te sotāpannā (A.5.120).

Illustration: aveccappasādena, unshakeable faith

Bhikkhus, a noble disciple possessed of four factors is said to be well off, with great wealth and riches, of great glory. What four?”
☸ Catūhi bhikkhave dhammehi samannāgato ariyasāvako aḍḍho mahaddhano mahābhogo mahāyaso ti vuccati. Katamehi catūhi

1) He has unshakeable faith in the [perfection of the] Buddha’s [enlightenment],
☸ buddhe aveccappasādena samannāgato hoti

2) He has unshakeable faith in the [excellence of the] teaching,
☸ Dhamme aveccappasādena samannāgato hoti

3) He has unshakeable faith in the [excellent qualities of the] community of disciples,
☸ Saṅghe aveccappasādena samannāgato hoti

4) He possesses the virtues dear to the Noble Ones.
☸ Ariyakantehi sīlehi samannāgato hoti (S.5.402).

*Asmi

Renderings

• asmi (verb): I am

• asmi (noun): the notion “I am”

• asmi (noun): “[in reality] what I am”

• asmi (adjective): egocentric

• asmī ti māna: self-centredness (equivalent to māna)

• asmimāna: self-centredness (equivalent to māna)

• asmī ti anusayo: the proclivity to self-centredness

Introduction

Potential meanings of asmi

Asmi means ‘I am’ (verb), but the Khemaka Sutta (S.3.126-132) shows four other renderings may occasionally be justified.

1) the notion “I am” (noun)

2) “[in reality] what I am” (noun)

3) ‘egocentric’ (adjective)

4) redundancy in the phrase asmī ti māno (=’self-centredness’), because māno is equivalent to asmī ti māno. This is covered sv Māno.

Asmi in the Khemaka Sutta: ‘the notion “I am”

In the Khemaka Sutta, Venerable Khemaka said the notion “I am” was still to be found in him in relation to the five grasped aggregates (pañcasupādānakkhandhesu asmī ti adhigataṃ). He said this was a vague sense, like perfume around a lotus, not located in any particular part of the flower. Here, therefore, asmī ti is rendered ‘the notion “I am.”’

Asmi in the Khemaka Sutta: “[in reality] what I am”

Venerable Khemaka said that although the notion “I am” was still found in him, nonetheless he did not regard any particular one of aggregates as “[in reality] what I am” (ayamahamasmī ti ca na samanupassāmī ti). Here, therefore, asmī ti is “[in reality] what I am.”

Asmi in the Khemaka Sutta: egocentric

The bhikkhus asked him: ‘Friend Khemaka, when you mention this notion “I am” (asmī ti vadesi) what do you say is “[in reality] what I am”? (kimetaṃ asmī ti vadesi?). Do you say that the five aggregates are “[in reality] what I am,” or do you say that “[in reality] what I am” is separate from the five aggregates?
☸ Rūpaṃ asmī ti vadesi? Aññatra rūpā asmī ti vadesi?... Viññāṇaṃ asmī ti vadesi? Aññatra viññāṇā asmī ti vadesi?

Venerable Khemaka replied: ‘Friends, I do not say the five aggregates are “[in reality] what I am,” nor do I say that “[in reality] what I am” is separate from the five aggregates.’ Then he explained:

‘Friends, even though a noble disciple has abandoned the five ties to individual existence in the low plane of existence (pañcorambhāgiyāni saṃyojanāni) still, in regard to the five grasped aggregates (pañcasupādānakkhandhesu) there remains within him

• a residual self-centredness
☸ anusahagato asmī ti māno

• a residual egocentric desire
☸ asmī ti chando

• a residual proclivity to self-centredness that have not yet been abolished
☸ asmī ti anusayo asamūhato.

If he abides contemplating the arising and disappearance of the five grasped aggregates, these three residual phenomena are abolished.
☸ pañcasupādānakkhandhesu udayabbayānupassino viharato.

Venerable Khemaka compared these three residual phenomena to the aroma of a cloth cleaned with cowdung, which even though clean, would retain an unpleasant aroma. If placed in a sweet-scented casket, the aroma would dissipate. Likewise, with proper practice, the dung-like aroma of self-centredness will fade away.

Thus, in the phrase asmī ti chando, asmī ti is adjectival and we call it ‘egocentric,’ which produces a comprehensible translation. In comparison, Bodhi persistently calls it “I am” as follows:

• ‘there lingers in him a residual conceit “I am” (asmī ti māno), a desire “I am” (asmī ti chando), an underlying tendency “I am” (asmī ti anusayo) that have not yet been abolished’ (CDB p.945).

Asmī ti māna and asmī ti anusayo in the quote just given

These have been rendered in the quotation as:

• asmī ti māna: self-centredness

• asmī ti anusayo: proclivity to self-centredness

We justify calling asmi ‘self-centredness’ as follows:

Other suttas show that māna equals the notion “I am” (asmī ti bhikkhave mānagatametaṃ: S.4.202-3). This suggests that asmimāno is a redundancy (i.e. a compound of two equivalent terms), and that asmimāno is a synonym of māno. Therefore all three terms (asmi, māna, and asmimāna) do or can mean ‘self-centredness.’ This is discussed further sv Māna.

Differentiating the qualities of “I am”

“I am” is used by the ignorant Everyman but also by the arahant, who ‘makes use of conventional speech without grasping it’ (yañca loke vuttaṃ teneva voharati aparāmasanti) (S.1.14; M.1.500). But there seems no grammatical device to indicate the different quality of their “I am’s.” Although the Taṇhājālinī Sutta (A.2.212-3) says the thought ‘I am this way’ (evamasmī ti hoti) is imbued with taṇhā, this is obviously not true for arahants’ “I am’s.” The Buddha himself said:

• ‘I am a Brahman’
☸ ahamasmi bhikkhave brāhmaṇo (It.101).

• ‘I have understood the All’
☸ sabbavidu'hamasmi (Dh.v.353).

• ‘I am freed from inward distress’
☸ sītibhūtosmi (Vin.1.8).

Translators might like to indicate the non-ignorant quality of such I am’s, but how could this be done? One cannot possibly have the arahant say:

• ‘I (conventionally speaking) am a Brahman’

• I (conventionally speaking) have understood the All etc.

Or have the common man say:

• ‘I (grasped as such) am this way’

The context, however, makes it clear which “I am’s” are likely imbued with taṇhā, and which are not.

Illustrations

Illustration: asmimānassa, self-centredness

The elimination of self-centredness is happiness supreme
☸ asmimānassa vinayo etaṃ ve paramaṃ sukhan ti (Ud.10).

Illustration: asmī ti diṭṭhimānānusayaṃ, self-centredness

He uproots the proclivity to self-centredness
asmī ti diṭṭhimānānusayaṃ samūhanitvā (M.1.47).

COMMENT:

Asmī ti diṭṭhimānānusayaṃ is similar to Venerable Khemaka’s asmī ti anusayo which we translated above as ‘a proclivity to self-centredness.’ We consider that the two phrases are equivalent because:

1) asmī ti and māno are synonyms meaning self-centredness, and

2) because self-centredness is essentially a view, the word diṭṭhi is redundant.

Bodhi translates it as ‘the underlying tendency to the view and conceit “I am,”’ and Horner ‘addiction to the latent view “I am.”’

Illustration: asmimāna, self-centredness

In one who perceives the voidness of personal qualities [in all things], self-centredness is uprooted. He realises the Untroubled in this very lifetime
☸ anattasaññi asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ ti (Ud.37).

Illustration: ahamasmi, I am

―If there were no sense impression in any way, would there be the thought “I am this”?
☸ yattha panāvuso sabbaso vedayitaṃ natthi api nu kho tattha ayamahamasmī ti siyā ti

―No, bhante (D.2.67).

Illustration: ahamasmi, I am

When this Venerable regards himself thus: ‘I am at peace. I am inwardly at peace. I am free of grasping’ that is declared to be grasping on the part of this good ascetic or Brahmanist.
☸ santo’hamasmi nibbuto’hamasmi anupādino’hamasmī ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati (M.2.237).

Illustration: ahamasmi, I am

I am a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as my destiny.
☸ sotāpanno’hamasmi avinipātadhammo niyato sambodhiparāyaṇo ti (D.2.93).

Illustration: ahamasmi, I am

Bhikkhus, there are these three modes [of self-centredness] (tisso vidhā). What three?

• ‘I am better’ mode [of self-centredness]
☸ seyyo’hamasmī ti vidhā

• ‘I am equal’ mode [of self-centredness]
☸ sadiso’hamasmī ti vidhā

• ‘I am worse’ mode [of self-centredness]
☸ hīno’hamasmī ti vidhā (S.5.56).

Illustration: asmi, notion “I am”; I am

The Taṇhājālinī Sutta (A.2.212-3) lists 36 assertions of personal identity which arise with the notion “I am.” The sutta says when there is the notion “I am” (asmī ti bhikkhave sati) there come the thoughts

• I am here itthasmī ti hoti

• I am this way evamasmī ti hoti

• I am otherwise aññathasmī ti hoti

and other similar thoughts.

The sutta continues: when there is the thought

‘Because of this, I am’ (iminā asmī ti bhikkhave sati) there come the thoughts:

• Because of this, I am here iminā itthasmī ti hoti

• Because of this, I am this way iminā evamasmī ti hoti

• Because of this, I am otherwise iminā aññathasmī ti hoti

and other such thoughts (A.2.212-3).

Illustration: asmi, notion “I am”

A wise person should completely destroy the origin of entrenched conception, the notion “I am.”
☸ mūlaṃ papañcasaṅkhāya mantā asmī ti sabbamuparundhe (Sn.v.916).

Illustration: asmi, the notion “I am”; I am

The notion “I am” is a matter of thinking in personal terms.
☸ asmī ti maññitametaṃ

‘I am this’ is a matter of thinking in personal terms.
☸ ayamahamasmī ti maññitametaṃ

Thinking in personal terms is an illness, a carbuncle, a [piercing] arrow. Therefore train yourselves with the thought, ‘We will live with minds free of thinking in personal terms.’
maññitaṃ bhikkhave rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ tasmātiha bhikkhave amaññamānena cetasā viharissāmāti evaṃ hi vo bhikkhave sikkhitabbaṃ

The notion “I am” is
Asmī ti bhikkhave

• a matter of spiritual instability
☸ iñjitametaṃ

• a matter of mental turmoil
☸ phanditametaṃ

• a matter of entrenched perception
☸ papañcitametaṃ

• an acquiescence in self-centredness
☸ mānagatametaṃ (S.4.202-3).

Illustration: asmi, notion “I am”

So, too, the notion “I am” occurs with the grasping of (the five aggregates), not without grasping.
☸ Evameva kho āvuso ānanda rūpaṃ upādāya asmī ti hoti no anupādāya... viññāṇaṃ upādāya asmī ti hoti no anupādāya (S.3.105).

Illustration: asmi, notion “I am”; ahamasmi, “[in reality] what I am”

If the notion “I am” has vanished, and one does not regard anything as “[in reality] what I am,”’ it is impossible, out of the question, that the arrow of doubt and uncertainty [about the excellence of the teaching] would plague your mind.
☸ aṭṭhānametaṃ āvuso anavakāso yaṃ asmī ti vigate ayamahamasmī ti asamanupassato atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassatī ti (D.3.250).

Illustration: ahamasmi, “[in reality] what I am”

―That which is unlasting, intrinsically unsatisfactory, destined to change, is it fitting to regard it as “[in reality] mine,” or “[in reality] what I am,” or “my [absolute] Selfhood”?
☸ Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallannu taṃ samanupassituṃ etaṃ mama eso’hamasmi eso me attā ti

―No, Master Gotama (M.1.232-3).

Illustration: asmi, “[in reality] what I am”

So when even in the external Solidness Phenomenon with all its vastness, unlastingness is discernable, destruction is discernable, disappearance is discernable, changeableness is discernable, then what to say of this short-lasting body evolved from craving? There can be no considering that as “[in reality] me,” or as “[in reality] mine,” or as “[in reality] what I am.”
☸ Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhūpādinnassa. Ahan ti vā maman ti vā asmī ti va atha khvāssa notevettha hoti (M.1.185-9).

*Ahaṅkāramamaṅkāramānānusayā

Renderings

• ahaṅkāramamaṅkāra mānānusayā: the illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness

Introduction

Ahaṅkāramamaṅkāramānānusayā: others’ translations

Ahaṅkāramamaṅkāramānānusayā has been rendered as follows:

• Horner: ‘the tendency to pride that “I am the doer, mine is the doer”’ (MLS Vol.3, p39).

• Bodhi: ‘I-making, mine-making, and the underlying tendency to conceit’ (MLDB p.908).

• PED: ahaṅkāra selfishness, egotism, arrogance; mamaṅkāra, selfish attachment, self-interest, selfishness; mān’ānusaya bias of conceit.

Horner uses inverted commas, but there is no support for inverted commas either in the phrase itself, or even when it is divided up, as at (A.3.444 (ahaṅkārā ca me uparujjhissanti; mamaṅkārā ca me uparujjhissanti).

The suffix -kara

The suffix -kāra has three possible meanings, says PED (sv -kāra):

1) ‘Doer or maker of’: for example, owl uhuṅkāra is the maker of the ‘uhu’ sound; fletcher usukāra the maker of arrows (usu).

2) ‘Production or application of’: for example, sakkāra, application of honour i.e. the act of honouring. Bodhi chooses this meaning, but with an unnatural form: ‘I-making, mine-making.’

3) ‘State of’: for example, darkness or blindness andhakāra. Darkness is the ‘state of being dark’, or the ‘state of what is dark’. Blindness is the ‘state of being blind’, or the ‘state of one who is blind’.

Renderings for ahaṅkāra and mamaṅkāra

Various ways of rendering ahaṅkāra and mamaṅkāra could be extracted from this.

1) ‘The doer or maker of me and of mine’: this is unlikely because ahaṅkāra and mamaṅkāra need to be uprooted (ahaṅkārā ca me uparujjhissanti; mamaṅkārā ca me uparujjhissanti). So, if anything, it would be ‘the assumption that there is a doer or maker’ that would be uprooted.

2) ‘The production of me or mine’ (e.g. I-making, mine-making): But this would similarly lead to the problematic idea of ‘uprooting production.’

3) ‘The state of what is me or what belongs to me’: this option has most potential. But ahaṅkāra and mamaṅkāra would be better as:

• Ahaṅkāra, the state of what is me: ‘personal identity.’

• Mamaṅkāra, the state of what belongs to me: ‘personal ownership.’

But because ahaṅkāra and mamaṅkāra need to be uprooted (ahaṅkārā ca me uparujjhissanti; mamaṅkārā ca me uparujjhissanti) these would work better as:

• Ahaṅkāra, ‘the illusion of personal identity.’

• Mamaṅkāra, ‘the illusion of personal ownership.’

Rendering mānānusayo

Finally, mānānusayo is ‘the proclivity to self-centredness.’ See Glossary sv Anusaya.

Link to the three reflections on the voidness of personal qualities [in the five aggregates]

Our rendering is supported by the following quote, in which:

1) ‘The illusion of personal identity does not exist’ (ahaṅkāra na hoti) corresponds to ‘perceiving the five aggregates as “not [in reality] what I am”’ (n’eso’hamasmi).

2) ‘The illusion of personal ownership does not exist’ (mamaṅkāra na hoti) corresponds to ‘perceiving the five aggregates as “not [in reality] mine”’ (n’etaṃ mama).

3) ‘The proclivity to self-centredness does not exist’ (mānānusayā na hoti) corresponds to ‘perceiving the five aggregates as “not my [absolute] Selfhood”’ (na me so attā).

The quote is this:

• Knowing and seeing what in this [wretched human] body together with its consciousness and all external phenomena, do the illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness not exist?
Kathaṃ pana bhante jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī ti?

... Whatever bodily form... fields of sensation, past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near, one perceives all fields of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti (M.3.18-9).

Illustrations

Illustration: the illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness

Therefore I say with the destruction, fading away, ending, giving up, and relinquishment of all thinking in personal terms, of all states of inward distraction, all illusions of personal identity, all illusions of personal ownership, and of the proclivity to self-centredness, the Perfect One is liberated [from perceptually obscuring states] through being without grasping.
☸ Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṅkāramamaṅkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimutto ti vadāmī ti (M.1.486).

Ā

*Ākappa

Renderings

• ākappa: behaviour

• ākappa: way of behaviour

• anākappasampanna: badly behaved

• ākappasampanno: perfect in behaviour

• na ākappasampanno: imperfect in behaviour

Illustrations

Illustration: anākappasampannā, badly behaved

Now at that time bhikkhus, being without preceptors, not being advised and instructed, walked for almsfood wrongly dressed, wrongly clothed, and badly behaved.
☸ anupajjhāyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti (Vin.1.44).

Comment:

The bhikkhus were asking donors for food without invitation, and eating noisily.

Illustration: anākappasampannā, badly behaved

Now at that time the Group-of-Six bhikkhus, went into a refectory wrongly dressed, wrongly clothed, and badly behaved
☸ dunnivatthā duppārutā anākappasampannā bhattaggaṃ gacchanti (Vin.2.211-2).

Comment:

The bhikkhus were crowding other bhikkhus, and sitting inside the village on their outer robes.

Illustration: ākappasampanno, perfect in behaviour

It is rare to find one gone forth [into the ascetic life] in old age (buḍḍhapabbajito) who is perfect in behaviour.
☸ dullabho ākappasampanno (A.3.78).

Illustration: na ākappasampanno, imperfect in behaviour

A resident bhikkhu is not to be esteemed (abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;
☸ Na ākappasampanno hoti na vattasampanno (A.3.261).

Regarding the practice of observances, the Buddha said, for example:

―’Well then I will lay down an observance for bhikkhus who are leaving a residence and which should be observed by bhikkhus who are leaving a residence.’
☸ Tena hi bhikkhave gamikānaṃ bhikkhūnaṃ vattaṃ paññāpessāmi yathā gamikehi bhikkhū hi vattitabbaṃ (Vin.2.211).

Illustration: ākappa, behaviour

This is a certain type of gain, namely, good behaviour.
☸ Addhamidaṃ bhikkhave lābhānaṃ yadidaṃ ākappasampadā (A.1.38).

Illustration: ākappā, way of behaviour

Tell me this, being asked: in future times, what will be [the bhikkhus’ and bhikkhunīs’] desires, aspirations, and ways of behaviour?
☸ Kiṃchandā kimadhippāyā kimākappā bhavissare
Anāgatamhi kālamhi taṃ me akkhāhi pucchito (Th.v.950).

Illustration: ākappo, way of behaviour

One who has gone forth [into the ascetic life] should frequently reflect: ‘My way of behaviour should now be different [to laypeoples’].’
☸ Añño me ākappo karaṇīyo ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ (A.5.88).

Comment:

The Samaṇasaññā Sutta says this reflection leads to consistently virtuous behaviour
☸ Santatakārī hoti santatavutti sīlesu (A.5.210).

Illustration: ākappaṃ, way of behaviour

He develops the dog-practice fully and uninterruptedly.
☸ kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ

He develops doglike conduct fully and uninterruptedly;
☸ kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ

He develops a doglike mentality fully and uninterruptedly;
☸ kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ

He develops a doglike way of behaviour fully and uninterruptedly.
☸ kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ

Having done so, with the demise of the body at death, he reappears in the company of dogs (M.1.387-8).

Illustration: ākappaṃ, way of behaviour

A woman contemplates the femininity in herself, the feminine occupation, ways of behaviour, manners, desires, voice, and attractiveness. She is excited by that, she takes delight in that.
Itthi bhikkhave ajjhattaṃ itthindriyaṃ manasikaroti itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ sā tattha rajjati tatrābhiramati.

Being thus excited and delighted, she contemplates the masculinity about her, the masculine occupation, ways of behaviour, manners, desires, voice, and attractiveness. She is excited by that, she takes delight in that (A.4.57).

*Ākiñcañña; Kiñcana

Renderings

• ākiñcaññā: the perception of nonexistence

• ākiñcaññā: nonexistence

• ākiñcañña: possessionlessness

• akiñcana: liberated from the perception of existence

• akiñcana: free of the perception of existence (nibbāna)

• akiñcana: possessionless

• akiñcana: destitute

• kiñcana: attachment to the perception of existence

• na hoti kiñci: to have no attachment to the perception of existence

• sakiñcana: attached to the perception of existence

• kiñcana: anything at all

• natthi kiñci: there is [nowhere] anything at all

• natthi kiñcanaṃ: there is [nowhere] anything at all

Introduction: ākiñcañña

Three meanings

Ākiñcañña has three meanings:

1) nonexistence

2) the perception of nonexistence

3) possessionlessness

1) Nonexistence

The meaning ‘nonexistence,’ can be seen in ākiñcañña’s relationship to natthi kiñcī ti, the perception that there is [nowhere] anything at all, as in this passage:

• He enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.
☸ natthi kiñcī ti ākiñcaññāyatanaṃ upasampajja viharati (S.4.296).

The same relationship between ‘nonexistence’ and ‘the perception that there is [nowhere] anything at all’ can be seen when Venerable Posāla asked about the knowledge of ‘one who sees that there is [nowhere] anything at all’ (natthi kiñcī ti passato Sn.v.1113). The Buddha referred to this as ‘knowing the arising of nonexistence [according to reality]’ (ākiñcaññasambhavaṃ ñatvā, Sn.v.1115):

―I ask, Sakyan, about the knowledge of one whose perception of bodily form has vanished, who has abandoned all bodily forms, who sees that there is [nowhere] anything at all either internally or externally. How is such a person to be led further?
☸ Vibhūtarūpasaññissa sabbakāyappahāyino
Ajjhattañca bahiddhā ca natthi kiñcī ti passato
Ñāṇaṃ sakkānupucchāmi kathaṃ neyyo tathā vidho (Sn.v.1113).

―Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality]. This is the knowledge of things according to reality of the Brahman who has perfected the religious life
☸ Ākiñcaññasambhavaṃ ñatvā nandi saṃyojanaṃ iti
Evametaṃ abhiññāya tato tattha vipassati:
Etaṃ ñāṇaṃ tathaṃ tassa brāhmaṇassa vusīmato ti (Sn.v.1115).

The phrase ‘either internally or externally’ supports us parenthesising ‘[nowhere] anything.’

2) The perception of nonexistence

The meaning ‘the perception of nonexistence’ can be seen where ākiñcaññaṃ is linked to natthī ti when the Buddha told Venerable Upasīva that being intent upon the perception of nonexistence (ākiñcaññaṃ pekkhamāno) means with the help of the reflection ‘It does not exist’:

• Being intent upon the perception of nonexistence, being mindful, with the help of the reflection ‘It does not exist,’ cross the flood [of suffering].
☸ Ākiñcaññaṃ pekkhamāno satimā natthī ti nissāya tarassu oghaṃ (Sn.v.1070).

3) A state of possessionlessness

Ākiñcaññaṃ’s third meaning is possessionlessness. For example, the bhikkhunī Subhā (Thī.v.341) reflecting on a return to the household life said:

• It would be unseemly for me, longing for a state of possessionlessness,
☸ Na metaṃ assa patirūpaṃ ākiñcaññaṃ hi patthaye

... Having junked gold and silver, to take them back again.
☸ Yo jātarūpaṃ rajataṃ chaḍḍetvā puna-r-āgahe (Thī.v.341).

Possessionlessness means either:

1) having minimal possessions. For example, the brahman Bāvari, longing for a state of possessionlessness, lived on gleanings and fruit (Sn.v.976-982).

2) Or it means having no luxurious possessions. For example, Subhā ‘junked gold and silver.’

These meanings are practically equivalent.

Illustrations: ākiñcaññaṃ

Illustration: ākiñcaññaṃ, possessionlessness

The Brahman speaks thus
☸ brāhmaṇo evamāha

‘I am not in any way anything “belonging to anyone”; and not in any way is there anywhere anything “belonging to me.”’
☸ nāhaṃ kvacani kassaci kiñcanatasmiṃ
na ca mama kvacani katthaci kiñcanatātthī ti

In fully understanding the truth of this saying one is applied to the practice of possessionlessness.
☸ api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃ yeva paṭipadaṃ paṭipanno hoti (A.2.177).

Comment:

The Uposatha Sutta (A.1.206) says the particular application of this contemplation is in personal relationships, where usually a man’s parents know him as their son, and he knows them as his parents (ayaṃ amhākaṃ putto ti so pi jānāti ime mayhaṃ mātāpitaro ti). Similarly, his slaves and servants know him as their master, and he knows them as his slaves and servants (ayaṃ amhākaṃ ayyo ti. So pi jānāti ime mayhaṃ dāsakammakaraporisā ti). This reflection therefore overcomes the idea that beings possess each other.

Illustration: ākiñcaññaṃ, a state of possessionlessness

The brahman Bāvari, longing for a state of possessionlessness (ākiñcaññaṃ patthayāno), lived on gleanings and fruit. When someone asked him for money, Bāvari said:

‘Whatever I had that was suitable for offering has all been disposed of by me’
☸ yaṃ kho mamaṃ deyyadhammaṃ sabbaṃ vissajjitaṃ mayā (Sn.v.982).

Possessionless therefore means having nothing suitable for offering to others.

Introduction: akiñcana

Akiñcana: meanings

Akiñcana has four meanings:

1) liberated from the perception of existence

2) free of the perception of existence

3) possessionless

4) destitute

Relation to ākiñcaññā: liberated from the perception of existence

Akiñcanaṃ is related to ākiñcaññā, which we have seen above can mean ‘the perception of nonexistence,’ and akiñcanaṃ shares this meaning because akiñcanaṃ describes:

• ‘A person for whom there is [nowhere] anything at all in either the past, the future, or the present,
☸ Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ

... Who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
☸ Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.645).

Akiñcanaṃ therefore means ‘liberated from the perception of existence.’ We will consider natthi kiñcanaṃ below.

Relation to ākiñcaññā: free of the perception of existence

In relation to nibbāna, akiñcana must be rendered as ‘free of the perception of existence’:

• This Island, supreme, free of the perception of existence, free of grasping, I call it the Untroubled, the destruction of old age and death.
☸ Akiñcanaṃ anādānaṃ etaṃ dipaṃ anaparaṃ
Nibbānaṃ iti taṃ brūmi jarāmaccuparikkhayaṃ (Sn.v.1093-4).

Relation to ākiñcaññā: possessionless

We have seen that ākiñcaññaṃ means possessionlessness, and again, akiñcanaṃ shares this meaning. For example:

• Possessionless, gone forth [into the ascetic life]
☸ Akiñcanaṃ pabbajitaṃ (D.3.171).

• Having abandoned sensuous pleasures, being possessionless, one who is wise should cleanse himself of spiritual defilements.
☸ hitvā kāme akiñcano pariyodapeyya attānaṃ cittaklesehi paṇḍito (A.5.232).

Relation to ākiñcaññā: destitution

Related to possessionlessness is destitution:

• The drunkard is broke and destitute
☸ Yo vāruṇī adhano akiñcano (D.3.185).

Illustrations: akiñcano

Illustration: akiñcano, liberated from the perception of existence

This bhikkhu Brahmadeva, madam, free of attachment, has surpassed the devas. Liberated from the perception of existence, not supported by a patron, this very bhikkhu has entered your house for alms.
☸ Eso hi te brāhmaṇī brahmadevo nirupadhiko atidevappatto
Akiñcano bhikkhu anaññaposī yo te so piṇḍāya gharaṃ paviṭṭho (S.1.141).

Illustration: akiñcano, liberated from the perception of existence

Liberated from the perception of existence, liberated [from individual existence] in the sensuous plane of existence, certainly he has crossed this [wretched] flood [of suffering].
☸ akiñcanaṃ kāmabhave asattaṃ addhā hi so oghamimaṃ atāri (Sn.v.1059).

Illustration: akiñcano, liberated from the perception of existence

I wander in the world, a sage, liberated from the perception of existence.
☸ akiñcano manta carāmi loke (Sn.v.455).

Introduction: kiñcanaṃ and kiñci

Kiñcana and kiñci: meanings

We will show in this section that the synonyms kiñcana and kiñci have these meanings:

1) kiñcana: something

2) kiñci: something

3) kiñcana: anything at all

4) sakiñcana: attached to the perception of existence

5) kiñcana: attachment to the perception of existence

6) kiñci: attachment to the perception of existence

1) kiñcana: something

In the scriptures, na... kiñcana ordinarily means ‘nothing’:

• ‘There is nothing in the world (na... kiñcanamatthi loke) which has not been seen, heard, sensed, or cognised by you’ (Sn.v.1122).

2) kiñci: something

Kiñci equals kiñcana says PED, which can be seen here:

• There is nothing further that a noble disciple needs to do
☸ ariyasāvakassa natthi kiñci uttariṃ karaṇīyanti (S.2.100).

3) Kiñcana: anything at all

We have seen that kiñcana and kiñci can mean ‘something.’ But sometimes kiñcana is better as ‘anything at all’:

• One should not do anything at all anywhere that is unvirtuous by body, speech, or mind.
☸ Pāpaṃ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke (S.1.12).

• One for whom there is no thought of anything at all, ‘This is mine,’ or, ‘This belongs to others,’
☸ Yassa natthi idaṃ meti paresaṃ vāpi kiñcanaṃ (Sn.v.951).

4) Sakiñcano: attached to the perception of existence

Sakiñcanaṃ is sometimes contrasted with akiñcanā:

• How pleasant it is, for one who is akiñcanā... See how they are troubled, those who are sakiñcanaṃ
☸ sukhino vata ye akiñcanā... sakiñcanaṃ passa vihaññamānaṃ (Ud.14).

And since we have already shown that akiñcanā can mean ‘liberated from the perception of existence,’ sakiñcanaṃ would mean ‘attached to the perception of existence.’ Thus the passage should read:

How pleasant it is, for one who is liberated from the perception of existence,
☸ Sukhino vata ye akiñcanā

Those who are blessed with profound knowledge are indeed people liberated from the perception of existence
☸ Vedaguno hi janā akiñcanā

See how they are troubled, those who are attached to the perception of existence.
☸ Sakiñcanaṃ passa vihaññamānaṃ

Man is emotionally bound to man.
☸ Jano janasmiṃ paṭibaddhacitto ti (Ud.14).

5) Kiñcana: attachment to the perception of existence’

If sakiñcanaṃ can mean ‘attached to the perception of existence’ by extension, kiñcana can mean ‘attachment to the perception of existence,’ for example here:

• Three forms of attachment to the perception of existence:
☸ tayo kiñcanā

... attachment is attachment to the perception of existence,
☸ rāgo kiñcanaṃ

.... hatred is attachment to the perception of existence,
☸ doso kiñcanaṃ

... undiscernment of reality is attachment to the perception of existence
☸ moho kiñcanaṃ (D.3.217).

6) Na hoti kiñci: to have no attachment to the perception of existence

But sakiñcanaṃ is sometimes contrasted with na hoti kiñci:

• How pleasant it is, for one who na hoti kiñci... See how they are troubled, those who are sakiñcanaṃ
☸ sukhaṃ vata tassa na hoti kiñci... sakiñcanaṃ passa vihaññamānaṃ (Ud.13)

According to this, na hoti kiñci is equivalent to akiñcanā, implying that, like kiñcana, kiñci can also mean ‘attachment to the perception of existence.’ Thus the quote can be translated like this:

• How pleasant it is, for one with no attachment to the perception of existence, who has mastered the teaching, who is learned. See how they are troubled, those who are attached to the perception of existence. Man is emotionally bound to man.
☸ Sukhaṃ vata tassa na hoti kiñci saṅkhātadhammassa bahussutassa
Sakiñcanaṃ passa vihaññamānaṃ jano janasmiṃ paṭibaddharūpo ti (Ud.13).

Illustrations: kiñcanaṃ, kiñci

Illustration: sakiñcano, attached to the perception of existence; akiñcanaṃ liberated from the perception of existence

I do not call one a Brahman due to one’s birth from a particular womb, or due to having arisen from a particular mother.
☸ Na cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ

If he is attached to the perception of existence, [one who nonetheless regards himself a Brahman] is simply a snob.
☸ Bhovādi nāma so hoti sace hoti sakiñcano

But one who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
☸ Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.620; Dh.v.396).

Illustration: natthi kiñcī, there is [nowhere] anything at all

The state of awareness of nonexistence can be known, where one perceives that there is [nowhere] anything at all
☸ natthi kiñcī ti ākiñcaññāyatanaṃ neyyan ti (M.1.293).

Illustration: natthi kiñcanaṃ, there is [nowhere] anything at all

The world [of beings], fettered by undiscernment of reality, appears truly fit-for-purpose.
☸ Mohasambandhano loko bhabbarūpo va dissati

... For the fool tethered by attachment and blanketed in darkness
☸ Upadhisambandhano bālo tamasā parivārito

... it indeed seems eternal, but for one who sees [the nature of reality], there is [nowhere] anything at all.
☸ Sassato-r-iva khāyati passato natthi kiñcanaṃ ti (Ud.79).

Illustration: natthi kiñcanaṃ, there is [nowhere] anything at all; akiñcanaṃ liberated from the perception of existence

A person for whom there is [nowhere] anything at all in either the past, the future, or the present,
☸ Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ

Who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
☸ Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.645).

Illustration: natthi kiñcanaṃ, there is [nowhere] anything at all

For one who has mastered craving, for one who knows and sees [the nature of reality], there is [nowhere] anything at all.
☸ Paṭividdhā taṇhā jānato passato natthi kiñcanaṃ ti (Ud.80).

*Āghāta

Renderings

• āghāta: resentment

Illustrations

Illustration: āghātaṃ, resentment

Ten bases of resentment
Dasa imāni bhikkhave āghātavatthūni:

• He has harmed, is harming, or will harm me. Thinking thus, one arouses resentment.
☸ anatthamme acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has harmed, is harming, or will harm someone beloved and dear to me. Thinking thus, one arouses resentment.
☸ Piyassa me manāpassa anatthaṃ acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. Thinking thus, one arouses resentment.
☸ Appiyassa me amanāpassa atthaṃ acari... carati... carissatīti āghātaṃ bandhati

Tenthly, one is groundlessly irritated
☸ aṭṭhāne ca kuppati (A.5.150).

Illustration: āghātaṃ, resentment

Bhikkhus, there are these ten ways of dispelling resentment.
☸ Dasa ime bhikkhave āghātapaṭivinayā. Katame dasa:

In thinking

• He has harmed, is harming, or will harm me.

• He has harmed, is harming, or will harm someone beloved and dear to me.

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me.
☸ Appiyassa me amanāpassa atthaṃ acari... carati... carissatīti āghātaṃ bandhati

He dispels resentment by asking himself: ‘What possible advantage is there in such a thought?’
☸ Taṃ kutettha labbhāti āghātaṃ paṭivineti

Tenthly, one is groundlessly unirritated.
☸ aṭṭhāne ca na kuppati (A.5.150).

Illustration: āghāto, resentment

Then Devadatta reflected that ‘The Blessed One in an assembly which included a king disparaged me with the term, ‘one to be spewed like spittle,’ while he extolled Sāriputta and Moggallāna.
☸ Atha kho devadatto sarājikāya maṃ bhagavā parisāya kheḷāsakavādena apasādeti sāriputtamoggallāne va ukkaṃsatī ti.

Angry and displeased, having venerated the Blessed One, having circled him rightwards, he departed.
☸ Kupito anattamano bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

And this was the first time that Devadatta felt resentment towards the Blessed One.
☸ Ayaṃ carahi devadattassa bhagavati paṭhamo āghāto ahosi (Vin.2.189).

Illustration: āghāta, resentment

Bhikkhus, there are these five ways of dispelling resentment whereby all resentment arisen in a bhikkhu can be dispelled.
☸ Pañcime bhikkhave āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.

When resentment has arisen for someone:
☸ Yasmiṃ bhikkhave puggale āghāto jāyetha

• one can develop [unlimited] goodwill for that person
☸ mettā tasmiṃ puggale bhāvetabbā

• one can develop [unlimited] compassion for that person
☸ karuṇā tasmiṃ puggale bhāvetabbā

• one can develop detached awareness towards that person
☸ upekkhā tasmiṃ puggale bhāvetabbā

• one can arouse unmindfulness and inattention regarding him
☸ asati amanisikāro tasmiṃ puggale āpajjitabbā

• one can concentrate on the ownership of karmically consequential conduct by that person
☸ kammassakatā tasmiṃ puggale adhiṭṭhātabbā (A.3.185).

Illustration: āghāto, resentment

How should resentment be dispelled for the person whose bodily and verbal conduct is pure and who from time to time gains mental clarity and serenity?
☸ Tatrāvuso yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavavīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ kathaṃ tasmiṃ puggale āghāto paṭivinetabbo

On that occasion one should contemplate the purity of his bodily and verbal conduct, and the mental clarity and serenity that he gains from time to time.
☸ yā pi’ssa parisuddhakāyasamācāratā sā pi’ssa tasmiṃ samaye manasikātabbā. Yā pi’ssa parisuddhavacīsamācāratā sā pi’ssa tasmiṃ samaye manasikātabbā. Yampi so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ tam pi’ssa tasmiṃ samaye manasikātabbaṃ.

In this way resentment for that person can be dispelled.
☸ Evaṃ tasmiṃ puggale āghāto paṭivinetabbo (A.3.190).

Illustration: anāghātaṃ, resentment

Is [unlimited] goodwill established in my heart for my companions in the religious life with no resentment? Is this state found in me or not?
☸ mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ saṃvijjati nu kho me eso dhammo udāhu noti? (A.5.80).

Illustration: āghāto, resentment

Formerly, when he was ignorant, he was full of resentment, ill will, and hatred.
☸ Tasseva kho pana pubbe aviddasuno āghāto hoti vyāpādo sampadoso (M.3.245).

Illustration: āghātaṃ labhanti, resentful

Now at that time well-behaved bhikkhus protested when a formal act that was legally invalid was being carried out by the Group-of-Six bhikkhus.
☸ Tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti.

The Group-of-Six bhikkhus became resentful and irritated, and threatened to kill them.
☸ Chabbaggiyā bhikkhū labhanti āghātaṃ labhanti appaccayaṃ vadhena tajjenti (Vin.1.115).

Illustration: āghāto karaṇīyā, resentful

Therefore if others abuse, revile, scold, or trouble you, on that account you should not be resentful, irritated, or displeased.
☸ Tasmātiha bhikkhave tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ ghaṭṭeyyuṃ tatra tumhehipi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā (M.1.140).

*Ājānāti

Renderings

• ājānātī: to learn

• ājānātī: to realise

• ājānātī: to know

• ājānātī: to understand

Introduction

Ājānāti and Aññāya

Aññāya is the absolutive of ājānātī. We treat it here, and also separately, sv Aññāya.

Illustrations

Illustration: aññāya, having learned

Whatever bhikkhunī without having obtained permission from the community of bhikkhunīs which carried out the proceedings in accordance with the rule, the discipline, the Teacher’s word, not having learned the group’s desire (anaññāya gaṇassa chandaṃ), should restore a bhikkhunī suspended by a complete assembly of bhikkhunīs, that bhikkhunī has fallen into a matter that is a foremost offence entailing a formal meeting of the community of bhikkhunīs involving being sent away (Vin.4.231).

Illustration: aññāsi, knew

When the Blessed One knew that Pokkharasāti’s mind was ready, teachable, free of the five hindrances, uplifted, and serene, then he preached the religious discourse unique to the Buddhas
Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ (D.1.110).

Illustration: aññāsi, realise

When you realised my unsureness [about the perfection of the Perfect One’s enlightenment]
☸ Yaṃ me kaṅkhitamaññāsi

You helped me overcome my doubts. Homage to you.
☸ Vicikicchā maṃ tārayī namo te (Sn.v.539-540).

Illustration: aññāya, realising

A bhikkhu investigates the meaning of the teachings he has retained in mind
☸ dhatānañca dhammānaṃ atthūpaparikkhitā hoti

Realising their meaning and significance, he practises in accordance with the teaching
☸ atthamaññāya dhammamaññāya dhammānudhammapaṭipanno ca hoti (A.4.298).

Illustration: aññāsiṃ, knew

I knew the worthless man Udāyī would foolishly interfere right now.
☸ aññāsiṃ kho ahaṃ ānanda idānevāyaṃ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī ti (M.3.208).

Illustration: aññāya, having understood

A wise person through fully understanding the teaching, having understood the teaching, becomes inwardly at peace, like an unruffled lake, imperturbable.
☸ dhammamabhiññāya dhammamaññāya paṇḍito
rahadova nivāte ca anejo vūpasammati (It.91-2).

Illustration: aññāya, knowing

Knowing my reflection, the Teacher, unsurpassed in the world, through his psychic power approached me with a mind-made body.
☸ Mama saṅkappamaññāya satthā loke anuttaro
Manomayena kāyena iddhiyā upasaṅkami (A.4.235).

Illustration: aññāya, having understood

If, having understood the meaning and significance of each question [and its answer], one applied oneself in accordance with the teaching, one would go beyond old age and death.
☸ ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya gaccheyyeva jarā maraṇassapāraṃ (Sn.p.218).

Illustration: aññāya, having understood

These explain the teaching dispelling all suffering
☸ Te tassa dhammaṃ desenti sabbadukkhāpanūdanaṃ

He, having understood that teaching, realises the Untroubled in this world, and is free of perceptually obscuring states.
☸ Yaṃ so dhammaṃ idhaññāya parinibbāti anāsavo ti (Vin.2.148).

Illustration: aññāya, having understood

The deva Ghaṭīkāra announced that seven bhikkhus had attained arahantship. The Buddha replied:

You speak well of those who have abandoned Māra’s snare.
☸ Kusalī bhāsasi tesaṃ mārapāsappahāyinaṃ

Having understood whose teaching did they sever the bonds of individual existence?
☸ Kassa te dhammamaññāya acchiduṃ bhavabandhanaṃ (S.1.35).

Illustration: aññāya, having understood

Having understood the teaching, meditating thought-free,
☸ Aññāya dhammaṃ avitakkajhāyī (S.1.126).

Illustration: aññāya, understanding

Then, understanding this teaching, scrutinising it, a bhikkhu should train himself in it ever mindfully.
☸ Etañca dhammamaññāya vicinaṃ bhikkhu sadā sato sikkhe (Sn.v.933).

Illustration: aññātaṃ, ājānāsī, understand

―’By grasping, bhikkhu, one is held captive by Māra. By not grasping one is freed from the Maleficent One.’
☸ Upādiyamāno kho bhikkhu baddho mārassa anupādiyamāno mutto pāpimato ti.

―’I understand, Blessed One. I understand, Sublime One.’
☸ aññātaṃ bhagavā aññātaṃ sugatā ti.

―’In what way do you understand the meaning of my brief statement?’
☸ yathākathaṃ pana tvaṃ bhikkhu mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī ti? (S.3.73).

Illustration: ājānāmī, understand

This statement spoken in brief by the Blessed One, where the meaning was not explained in detail, thus do I understand the meaning in detail.
☸ Imassa kho ahaṃ bhante bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī ti (M.3.52).

Illustration: ājānāma, understand

We do not understand a word of the ascetic Gotama’s explanation of the teaching.
☸ Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma (D.1.189).

*Ātāpin; Ātappa

Renderings

• ātāpin: vigorously applied [to the practice]

• ātāpin: vigorously

• ātāpin: vigorous

• ātappa: vigorous endeavour

• ātappaṃ karoti: to vigorously apply oneself [to the practice]

• ātappaṃ karoti: to vigorously endeavour

Introduction

Ātāpin: vigorously

Ātāpin has been called ‘ardent’ since 1875 when Childer’s dictionary was published, which means ‘enthusiastic.’ But the scriptures more strongly suggest ‘vigorous’ or ‘vigorously,’ and DOP appropriately calls it ‘energetic.’ But, two points:

1) It usually an adverb, so it mostly means ‘vigorously’ not ‘vigorous.’

2) Its link to various qualifiers show that it is an abbreviation, and must be parenthesised in translation.

Ātāpin: three qualifiers

We parenthesise ātāpin in accordance with suttas where it is linked to some qualifier. In the following examples it is linked to ‘inward striving’ ‘contemplating’ and ‘practising the teaching’. It is from the last (‘practising as I instructed him’) that we render it as ‘vigorously applied [to the practice]’:

• We will abide using blocks of wood as cushions, and be diligently and vigorously applied to inward striving.
☸ Kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin ti (S.2.267-8).

• A bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]
☸ bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.182).

• My disciple who abides diligently, vigorously, and resolutely applied [to the practice] for one night and day, practising as I instructed him, might experience exclusively happiness for a hundred years.
☸ Idha mama sāvako... ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni ekanta sukhapaṭisaṃvedī vihareyya (A.5.86).

Illustrations

Illustration: anātāpī, not vigorously applied [to the practice]; ātappaṃ karoti, vigorously apply himself [to the practice]

―In this regard, friend, a bhikkhu thinks:

‘If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he does not vigorously apply himself [to the practise].
Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyunti na ātappaṃ karoti

... In this way he is someone not vigorously applied [to the practice].
☸ Evaṃ kho āvuso anātāpī hoti (S.2.195-6).

Illustration: ātāpī, vigorously applied [to the practice]

These four modes of inward striving were explained by the enlightened kinsman of the Sun clan, by means of which a bhikkhu who is vigorously applied [to the practice] can attain the destruction of suffering.
☸ Ete padhānā cattāro desitādiccabandhunā
Yehi bhikkhu idhātāpī khayaṃ dukkhassa pāpuṇe ti (A.2.17).

Illustration: ātāpī, vigorously applied [to the practice]

Bhante, it would be good if the Blessed One would explain the teaching to me in brief, so that, having heard the teaching from the Blessed One, I might abide alone, withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors], diligently, vigorously, and resolutely applied [to the practice].
☸ sādhu me bhante bhagavā saṅkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyanti (S.4.145).

Illustration: ātāpī, vigorously applied [to the practice]

If, while he is walking, any greed in a bhikkhu is done away with, any ill will, any lethargy and torpor, any restlessness and anxiety, any doubt [about the excellence of the teaching] is done away with;
Carato ce pi bhikkhave bhikkhuno abhijjhā vigatā hoti vyāpādo vigato hoti thīnamiddhaṃ vigataṃ hoti uddhaccakukkuccaṃ vigataṃ hoti vicikicchā pahīṇā hoti.

If unflagging energy is aroused; if unmuddled mindfulness is established; if his body is tranquil and peaceful; if his mind is collected and concentrated
Āraddhaṃ hoti viriyaṃ asallīnaṃ upaṭṭhitā sati asammuṭṭhā passaddho kāyo asāraddho samāhitaṃ cittaṃ ekaggaṃ

then a bhikkhu walking like this is said to be constantly and continuously afraid of wrongdoing, and vigorously, energetically, and resolutely applied [to the practice].
carampi bhikkhave bhikkhu evambhūto ātāpī ottappī satataṃ samitaṃ āraddhaviriyo pahitatto ti vuccati (It.118-9).

Illustration: ātāpino, vigorously applied

Bhikkhus, at the present time the Licchavis dwell using blocks of wood as cushions; they are diligently and vigorously applied to the practice of archery.
☸ Kaliṅgarūpadhānā bhikkhave etarahi licchavī viharanti appamattā ātāpino upāsanasmiṃ.

Bhikkhus, at the present time the bhikkhus dwell using blocks of wood as cushions; they are diligently and vigorously applied to inward striving.
☸ Kaliṅgarūpadhānā bhikkhave etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṃ (S.2.267-8).

Illustration: ātappaṃ karaṇīyaṃ, vigorously endeavour

Three occasions when one should vigorously endeavour.
☸ Tīhi bhikkhave ṭhānehi ātappaṃ karaṇīyaṃ. Katamehi tīhi:

1) One should vigorously endeavour to prevent the arising of unarisen unvirtuous, spiritually unwholesome factors.
☸ anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karaṇīyaṃ.

2) One should vigorously endeavour to arouse unarisen spiritually wholesome factors
☸ Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karaṇīyaṃ.

3) One should vigorously endeavour to endure arisen bodily sense impressions that are unpleasant, acute, sharp, piercing, displeasing, objectionable, and life-threatening
☸ Uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karaṇīyaṃ (A.1.153).

Illustration: ātāpī, vigorously applied [to the practice]

If a sensuous thought, unbenevolent thought, or malicious thought arises in a bhikkhu while he is walking, and he tolerates it, does not abandon it, dispel it, put an end to it, and eradicate it, then that bhikkhu is said to be not vigorously applied [to the practice], unafraid of wrongdoing, constantly and continuously lazy and slothful while walking.
☸ Carato cepi bhikkhave bhikkhuno uppajjati kāmavitakko vā vyāpādavitakko vā vihiṃsāvitakko vā. Tañca bhikkhu adhivāseti nappajahati na vinodeti na vyantīkaroti na anabhāvaṃ gameti. Carampi bhikkhave bhikkhu evambhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnaviriyo ti vuccati (A.2.13).

Illustration: ātāpino, vigorously applied [to the practice]

Like a good horse touched by the whip, be vigorously applied [to the practice] and have an earnest attitude [to the practice].
☸ Asso yathā bhadro kasāniviṭṭho ātāpino saṃvegino bhavātha (Dh.v.144).

Comment

Saṃvegino: earnest attitude [to the practice]. See Glossary sv Saṃvega.

Illustration: ātāpino, vigorously applied [to the practice]

In what way, Anuruddhas, do you abide diligently, vigorously, and resolutely applied [to the practice]?
Yathākathampana tumhe anuruddhā appamattā ātāpino pahitattā viharathāti?

In this regard, bhante... whoever notices the pots of water for drinking, washing, or for the toilets is empty or drained, he replenishes them... And every fifth night we sit together all night and discuss the teaching.
☸ Idha pana bhante... yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhapeti... Pañcāhikaṃ kho pana mayaṃ bhante sabbarattikaṃ dhammiyā kathāya sannisīdāma (M.1.207).

Illustration: ātappaṃ, vigorous endeavour [to practise the teaching]

The vigorous endeavour [to practise the teaching] must be made today.
☸ ajje va kiccaṃ ātappaṃ (M.3.187).

Illustration: ātappaṃ, vigorous endeavour [to practise the teaching]

The vigorous endeavour [to practise the teaching] must be made by you yourselves. Perfect Ones are just path-proclaimers.
☸ tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā (Dh.v.276).

Illustration: ātāpiniyo, vigorously applied [to the practice]

Gotami, I hope the bhikkhunīs are abiding diligently, vigorously, and resolutely applied [to the practice].
☸ kacci gotami bhikkhuniyo appamattā ātāpiniyo pahitattā viharantī ti.

Bhante, how could the bhikkhunīs be diligently applied [to the practice]? The masters, the Group-of-Six bhikkhus, are getting the bhikkhunīs to wash, dye, and comb sheep wool. Thus the bhikkhunīs are neglecting the recitation, the interrogation, the higher virtue, the higher mental states, and the higher penetrative discernment.
☸ Kuto bhante bhikkhunīnaṃ appamādo. Ayyā chabbaggiyā bhikkhunīhi eḷakalomāni dhovāpenti pi rajāpenti pi vijaṭāpenti pi. Bhikkhunīyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññanti (Vin.3.235).

Illustration: ātāpī, vigorously applied [to the practice]

A bhikkhu who is mindful and vigorously applied [to the practice] can disentangle this tangle.
☸ Ātāpī nipako bhikkhu so imaṃ vijaṭaye jaṭanti (S.1.13).

Illustration: ātāpī, vigorously

A bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]
☸ bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.182).

Illustration: ātāpi, vigorously

She does not despise her husband, the man who always and constantly and vigorously and eagerly supports her, bringing her everything she wants.
☸ Yo naṃ bharati sabbadā niccaṃ ātāpi ussuko
Sabbakāmaharaṃ posaṃ bhattāraṃ nātimaññati (A.3.38).

Illustration: ātappāya, vigorous endeavour

His mind inclines to vigorous endeavour, application, perseverance, and inward striving.
☸ tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya (A.5.19).

Illustration: ātappamakaruṃ, vigorously endeavoured

‘Bhikkhus, watch the approaching host of devas.’
☸ Devakāyā abhikkantā te vijānātha bhikkhavo

Hearing the Buddha’s call, the bhikkhus vigorously endeavoured to comply.
☸ Te ca ātappamakaruṃ sutvā buddhassa sāsanaṃ (D.2.256).

Illustration: ātappamanvāya, vigorous endeavour

A certain ascetic or Brahmanist through vigorous endeavour, exertion, application, diligence, and right contemplation
☸ ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya

attains to such a state of inward collectedness that he thereby recalls his manifold past lives.
☸ tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati (D.1.13).

Illustration: ātappaṃ karohi, vigorously apply yourself [to the practice]

Therefore vigorously apply yourself [to the practice]. Be aware and mindful right here and now. Having heard my word, train yourself in the quenching of the ego.
☸ Tenahātappaṃ karohi idheva nipako sato
Ito sutvāna nigghosaṃ sikkhe nibbānamattano (Sn.v.1062).

Illustration: ātāpino, vigorous

When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.
☸ Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti (Ud.1).

*Ādiccabandhu

Renderings

• ādiccabandhu: the [enlightened] kinsman of the Sun clan

Introduction

Ādiccabandhu: the kinsman of the Sun clan

Ādiccā is a synonym for suriyo, sun (D.3.196). It was also the name of the Buddha’s clan, the Sun Clan (ādiccā nāma gottena, Sn.v.423; see discussion in Buddhist Dictionary of Pāli Proper Names). Therefore when the Buddha was called Ādiccabandhu, it meant he was ‘the kinsman of the Sun clan.’

Misrendering: ‘kinsman of the sun’

But Ādiccabandhu is often rendered as ‘the kinsman of the sun’ (reading ‘sun’ instead of ‘Sun clan’) as if to praise the Buddha for being related to the sun. But glorifying the sun in this way, and suggesting that the Buddha is related to it, is ridiculously suggestive of sun veneration, or even veneration of ancestors. In any case the Buddha rated himself as higher than the sun, and would certainly reject the idea that his worthiness was due to his forefathers. He said there are four sources of light in the world: the sun, the moon, fire, and the Buddha, and added that:

• The Buddha is the best of those that shine, the light unsurpassed
☸ sambuddho tapataṃ seṭṭho esā ābhā anuttarā ti (S.1.15).

Linked: buddha and ādiccabandhu

The word ādiccabandhu occurs 29 times in the scriptures, always in verse. On 19 occasions it is linked to buddhaṃ, in the following ways:

• buddhaṃ ādiccabandhunaṃ: 8 occurrences (Āṭānāṭiya Sutta, D.3.197).

• buddhamādiccabandhunaṃ 1 occurrence (Sakkapañha Sutta, D.2.287).

• buddhassādiccabandhuno: 3 occurrences, genitive

• buddhenādiccabandhunā 6 occurrences, instrumental

The cases always match. The -unaṃ suffix is unusual, but functions as an accusative singular. It occurs in the following contexts:

• I pay homage to the great Hero, to the enlightened kinsman of the Sun clan.
☸ ahaṃ vande mahāvīraṃ buddhamādiccabandhunaṃ (D.2.287).

• Even from afar venerate the enlightened kinsman of the Sun clan.
☸ buddhaṃ ādiccabandhunaṃ dūrato'va namassanti (D.3.197).

Restoring the buddha prefix

Where ādiccabandhu occurs without a buddha prefix, it is likely an abbreviation for metrical reasons, and in translation the buddha prefix should always be restored, and ādiccabandhu should always be rendered as ‘the enlightened kinsman of the Sun clan.’ This would be a satisfactory conclusion. Praising the Buddha for simply being a kinsman of the Sun clan would be praise equally due to his cousin, Devadatta. In which case, Sn.v.54 should be translated as follows:

• Having heard the word of the [enlightened] kinsman of the Sun clan, one should live the religious life as solitarily as a rhinoceros horn.’
☸ Ādiccabandhussa vaco nisamma
Eko care khaggavisāṇakappo (Sn.v.54).

The Buddha, the Buddha

That buddhaṃ is meant as an adjective not a noun explains the awkward doubling of buddhaṃ in the Āṭānāṭiya Sutta (D.3.197), which interpreted as 1) a noun or 2) an adjective, would have the following results:

1) They, seeing the Buddha, the Buddha, the kinsman of the Sun clan, even from afar venerate him.’
☸ Te cā pi buddhaṃ disvāna buddhaṃ ādiccabandhunaṃ
Dūrato'va namassanti.

2) They, seeing the Buddha, the enlightened kinsman of the Sun clan, even from afar venerate him.
☸ Te cā pi buddhaṃ disvāna buddhaṃ ādiccabandhunaṃ
Dūrato'va namassanti.

Illustrations

Illustration: the enlightened kinsman of the Sun clan

They, well-satisfied by the Seer, the enlightened kinsman of the Sun clan, lived the religious life under the one of excellent wisdom.
☸ Te tositā cakkhumatā buddhenādiccabandhunā
Brahmacariyamacariṃsu varapaññassa santike (Sn.v.1128).

Illustration: the enlightened kinsman of the Sun clan

With [the assistance of] the enlightened kinsman of the Sun clan, who is proficient in methods of teaching, having applied myself properly [to the eightfold path] I removed my mind from states of individual existence
☸ Upāyakusalenāhaṃ buddhenādiccabandhunā
Yoniso paṭipajjitvā bhave cittaṃ udabbahinti (Th.v.157).

*Ādīnava

Renderings

• ādīnava: danger

• ādīnava: wretchedness

• ādīnava: disadvantage

Illustrations

Illustration: ādīnavaṃ, danger

It would be better for the faculty of sight to be blotted out by a red-hot iron pin, burning, blazing, and glowing, than for one to grasp the features or aspects of a visible object known via the visual sense.

For if one’s stream of consciousness should stand tied to the sweetness of the features or aspects of the object, and if one should die on that occasion, it is possible that one will go to one of two places of rebirth: hell or the animal realm.

Seeing this danger I speak thus.
☸ Imaṃ khvāhaṃ bhikkhave ādīnavaṃ disvā evaṃ vadāmi (S.4.168).

Illustration: ādīnavo, danger

When a bhikkhu is focusing on some meditation object that arouses unvirtuous, spiritually unwholesome thoughts then:

• he should examine the danger of those thoughts, that they are spiritually unwholesome, blameworthy, and have an unpleasant karmic consequence
☸ tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo itipime vitakkā akusalā itipime vitakkā sāvajjā itipime vitakkā dukkhavipākāti (M.1.120).

Illustration: ādīnavaṃ danger

Recognising this danger, that suffering arises dependent on karmically consequential deeds
☸ Etamādīnavaṃ ñatvā dukkhaṃ saṅkhārapaccayā (Sn.v.731-2).

Illustration: ādīnavaṃ danger

―Ānanda, friend, do the bhikkhus teach the abandonment of attachment, hatred, and undiscernment of reality?'
☸ rāgassa pahānaṃ paññāpetha dosassa pahānaṃ paññāpetha mohassa pahānaṃ paññāpethāti

―We do indeed, friend.

―Seeing what danger therein do you so teach?'
☸ ādīnavaṃ disvā

―Why, friend, one who is overpowered and overcome by attachment, hatred, and undiscernment of reality, is intent upon his own harm, upon the harm of others, upon the harm of both, and so experiences psychological pain and dejection. But if attachment, hatred, and undiscernment of reality are abandoned he is not intent upon his own harm, upon the harm of others, upon the harm of both, and thus does not experience psychological pain and dejection (A.1.216-7).

Illustration: ādīnavaṃ danger

Suppose that I, being myself liable to defilement, knowing the danger of [seeking] what is liable to defilement, should seek the undefiled, the unsurpassed safety from [the danger of] bondage [to individual existence], the Untroubled.
☸ kinnu kho ahaṃ... attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṃ viditvā asaṅkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyan ti (M.1.163).

Illustration: ādīnavā, danger

Five dangers of having faith which is based on a single individual
Pañcime bhikkhave ādīnavā puggalappasāde. Katame pañca:

When a person’s complete faith is based on a single individual (puggale puggalo abhippasanno hoti) and that person falls into an error such that the community of bhikkhus suspends him, then he will think: ‘The community of bhikkhus has suspended he who is beloved and dear to me.’ And he will be no more full of faith in the bhikkhus (bhikkhūsu appasādabahulo hoti), and from being without faith he will not follow other bhikkhus, and from not following other bhikkhus he will not hear the true teaching, and from not hearing the true teaching he will fall away from the true teaching (A.3.270).

Illustration: ādīnava, danger

And what, Ānanda, is the perception of the danger [of the body]?
☸ Katamācānanda ādīnavasaññā

In this regard, Ānanda, a bhikkhu... reflects that this [wretched human] body is very unpleasant and a great danger.
☸ bahu dukkho kho ayaṃ kāyo bahu ādīnavo.

Many illnesses arise in it, namely, illnesses of the eye, ear, nose... cold, heat, hunger, thirst, faeces and urine.
☸ iti imasmiṃ kāye vividhā ābādhā uppajjanti seyyathīdaṃ cakkhurogo sotarogo ghānarogo... sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ti).

Thus he abides contemplating the danger of this [wretched human] body.
☸ Iti imasmiṃ kāye ādīnavānupassī viharati (A.5.110).

Illustration: ādīnavo, danger

Then Yasa, having awoken sooner than usual saw his retinue asleep: one with a lute in her arm, one with a tabor under her chin, one with a drum under her arm, one with dishevelled hair, one who was dribbling, and others who were muttering. One would think it was a charnel ground before one’s eyes. Seeing this, the danger [of sensuous pleasure] became apparent to him. His mind was established in disillusionment [with sensuous pleasure].
☸ Atha kho yaso kulaputto paṭigacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ. Aññissā kacche vīṇaṃ. Aññissā kaṇṭhe mudiṅgaṃ. Aññissā kacche ālambaraṃ. Aññaṃ vikkesikaṃ aññaṃ vikkhelikaṃ. Aññā vippalapantiyo. Hatthappattaṃ susānaṃ maññe. Disvānassa ādīnavo pāturahosi. Nibbidāya cittaṃ saṇṭhāsi (Vin.1.15).

Illustration: ādīnavo, danger

What is the danger of sensuous pleasures?
☸ Ko ca bhikkhave kāmānaṃ ādīnavo?

Firstly, due to whatever craft by which a noble young man makes his living... he is exposed to cold and heat, he is injured by contact with horseflies, mosquitoes, wind, sun, and snakes, facing death from hunger and thirst. This is the danger of sensuous pleasures, a mass of suffering discernable in this lifetime (ādīnavo sandiṭṭhiko dukkhakkhandho), having sensuous pleasure as its cause, its source, its basis, its cause being simply sensuous pleasure (M.1.85-7).

Illustration: ādīnavaṃ, danger

The Blessed One delivered a graduated discourse on generosity, on morality, on heaven, explaining the danger, degradation, and defilement of sensuous pleasures, and the advantage of the practice of unsensuousness.
☸ bhagavā ānupubbīkathaṃ kathesi seyyathīdaṃ dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nekkhamme ca ānisaṃsaṃ pakāsesi (D.1.109).

Illustration: ādīnavaṃ, danger

Seeing danger in sensuous pleasures, and safety in the practice of unsensuousness
☸ Kāmesvādīnavaṃ disvā nekkhammaṃ daṭṭhu khemato (Thī.v.226).

Illustration: ādīnava, danger

He takes that almsfood without being ensnared by, infatuated with, or clinging to it, but seeing the danger of it, discerning deliverance.
☸ So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati (M.1.369).

Illustration: ādīnavaṃ, danger

The Blessed One Buddha Vipassī explained the danger, degradation, and defilement of originated phenomena and the advantage of the Untroubled.
☸ saṅkhārānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nibbāne ca ānisaṃsaṃ pakāsesi (D.2.44).

Illustration: ādīnavaṃ, wretchedness

They considered him wise when he was committed to faring alone, but now that he is devoted to sexual intercourse he is harassed as a fool.
☸ Paṇḍito ti samaññāto ekacariyaṃ adhiṭṭhito
Athāpi methune yutto mandova parikissati

Recognising the wretchedness of all this, the sage for his whole life resolutely lives the religious life by himself. He does not pursue sexual intercourse.
☸ Etamādīnavaṃ ñatvā muni pubbāpare idha
Ekacariyaṃ daḷhaṃ kayirā na nisevetha methunaṃ (Sn.v.820-1).

Illustration: ādīnavo, wretchedness

Bhikkhus, if there were no sweetness in the five aggregates, beings would not be attached to them
☸ No cedaṃ bhikkhave rūpassa... viññāṇassa assādo abhavissa nayidaṃ sattā rūpasmiṃ... viññāṇasmiṃ sārajjeyyuṃ

If there were no wretchedness in the five aggregates beings would not be disillusioned with them.
☸ No cedaṃ bhikkhave rūpassa... viññāṇassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ... viññāṇasmiṃ nibbindeyyuṃ (S.3.30).

Illustration: ādīnavo, wretchedness

The physical and psychological pleasure that arises from sense impression is the sweetness of sense impression.
☸ Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ vedanāya assādo.

That sense impression is unlasting, intrinsically unsatisfactory, destined to change, is the wretchedness of sense impression.
☸ Yā vedanā aniccā dukkhā vipariṇāmadhammā ayaṃ vedanāya ādīnavo (S.4.220).

Illustration: ādīnavo, wretchedness; ādīnavo, wretchedness

What is the wretchedness of bodily forms?
☸ Ko ca bhikkhave rūpānaṃ ādīnavo?

In this regard, one might see that same woman, eighty or ninety or a hundred years old...
☸ Idha bhikkhave tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā...

What do you think, bhikkhus? Has her former loveliness and beauty vanished and a wretchedness become evident?
☸ Taṃ kiṃ maññatha bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā ādīnavo pātubhūto ti?

Yes, bhante
☸ Evaṃ bhante.

This is the wretchedness of bodily forms.
☸ Ayampi bhikkhave rūpānaṃ ādīnavo (M.1.88).

Illustration: ādīnavo, wretchedness

That bodily form is unlasting, intrinsically unsatisfactory, destined to change, is the wretchedness of bodily form
☸ Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ ayaṃ rūpassa ādīnavo (S.3.102).

Illustration: ādīnava, wretchedness

Bhikkhus, when one abides contemplating the wretchedness of things conducive to grasping, craving ceases.
☸ Upādāniyesu bhikkhave dhammesu ādīnavānupassino viharato taṇhā nirujjhati (S.2.85).

Comment:

The contemplations on wretchedness that lead to the ending of craving are likely those listed in this quote:

‘Bhikkhus, whatever ascetics and Brahmanists in the past regarded that in the world which is agreeable and pleasing
☸ ye ca kho ke ci bhikkhave atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ

• as unlasting
☸ aniccato addakkhuṃ

• as intrinsically unsatisfactory
☸ dukkhato addakkhuṃ

• as void of personal qualities
☸ anattato addakkhuṃ

• as an illness
☸ rogato addakkhuṃ

• as full of danger
☸ bhayato addakkhuṃ

they abandoned craving
☸ te taṇhaṃ pajahiṃsu (S.2.110).

Illustration: ādīnavā, disadvantage

Bhikkhus, there are these five disadvantages of a campfire.
☸ ādīnavā aggismiṃ

It is bad for the eyes, causes a bad complexion, causes weakness, promotes gregariousness, leads to gossip.
☸ Acakkhusso dubbaṇṇakaraṇo dubbalakaraṇo saṅgaṇikāpavaddhano tiracchānakathāpavattaniko (A.3.256).

Illustration: ādīnavā, disadvantage

Bhikkhus, there are five disadvantages in not chewing tooth-wood:
☸ ādīnavā dantakaṭṭhassa akhādane

• [Bad mouth hygiene] is unsightly,
☸ acakkhussaṃ

• The mouth stinks,
☸ mukhaṃ duggandhaṃ hoti

• One’s taste buds are not cleansed
☸ rasaharaṇiyo na visujjhantī

• Bile and gastric mucus smother one’s food
☸ pittaṃ semhaṃ bhattaṃ pariyonandhati

• One’s food is not pleasing
☸ bhattamassa nacchādeti

There are five advantages in chewing tooth-wood:
☸ ānisaṃsā dantakaṭṭhassa khādane

• [Good mouth hygiene] is sightly,
☸ cakkhussaṃ

• The mouth does not stink, etc.
☸ mukhaṃ na duggandhaṃ hoti (Vin.2.137; A.3.250).

Illustration: ādīnavā, disadvantage

Bhikkhus, there are these five disadvantages for one who engages in lengthy and unsettled wandering. What five?
☸ Pañcime bhikkhave ādīnavā dīghacārikaṃ anavattha cārikaṃ anuyuttassa viharato. Katame pañca:

One does not hear what one has not heard; one does not clarify what one has heard; one is not perfect in the portion that one has heard; one contracts a severe illness; and one has no friends.
☸ Assutaṃ na suṇāti sutaṃ na pariyodapeti sutenekaccena avisārado hoti bāḷhaṃ rogātaṅkaṃ phusati na ca mittavā hoti (A.3.257).

*Āyatana

Renderings

• āyatana: state of awareness

• āyatana: supreme state of deliverance

• āyatana: practice of spiritual development

• āyatana: occasion

• āyatana: group

• āyatana: aspect

• āyatana: dogma

• āyatana: place

• āyatana: (redundancy)

Introduction

Āyatana: supreme state of deliverance

‘Supreme state of deliverance’ is most clearly indicated in the Cūḷavedalla Sutta (M.1.303) where it is linked to vimokkha, deliverance [from perceptually obscuring states]:

• When will I attain that supreme state of deliverance... In arousing desire for supreme deliverance [from perceptually obscuring states]
☸ kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi... Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato (M.1.303).

Āyatana: practices of spiritual development

The rendering ‘practices of spiritual development’ is most clearly indicated in the Mahāsakuludāyi Sutta (M.2.1-18) where āyatana occurs in a list with the seven groups of factors conducive to enlightenment as follows:

• Again, Udāyin, I have explained to my disciples the practice by which they develop
☸ Puna ca paraṃ udāyi akkhātā mayā sāvakānaṃ paṭipadā yathāpaṭipannā me sāvakā

• the [contemplation of the] four bases of mindfulness,
☸ cattāro satipaṭṭhāne bhāventi.

• the four modes of right inward striving,
☸ cattāro sammappadhāne bhāventi.

• the four paths to psychic power,
☸ cattāro iddhipāde bhāventi.

• the five spiritual faculties,
☸ pañcindriyāni bhāventi.

• the five spiritual powers,
☸ pañca balāni bhāventi.

• the seven factors of enlightenment,
☸ satta bojjhaṅge bhāventi.

• the noble eightfold path,
☸ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi.

• the eight practices of spiritual development that lead to mastery ,
☸ aṭṭha abhibhāyatanāni bhāventi.

• the ten practices of spiritual development through kasiṇas,
☸ dasakasiṇāyatanāni bhāventi.

• the four jhānas
☸ cattāri jhānāni bhāventi (M.2.11-15).

Cakkhāyatanaṃ and cakkhusamphassāyatana

Cakkhāyatanaṃ and cakkhusamphassāyatana are discussed in the Glossary sv Saḷāyatana.

Illustrations

Illustration: āyatanaṃ, state of awareness

Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

He abides contacting that state of awareness accordingly with his very being.
☸ Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phassitvā viharati (A.4.452).

Illustration: āyatanaṃ, state of awareness

By completely transcending the state of awareness of boundless consciousness, a bhikkhu enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.
☸ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcī ti ākiñcaññāyatanaṃ upasampajja viharati (S.4.296).

Illustration: āyatanaṃ, supreme state of deliverance

A bhikkhu thinks ‘When will I attain that supreme state of deliverance which the Noble Ones have attained? In arousing desire for supreme deliverance [from perceptually obscuring states], psychological pain arises due to desire.
☸ bhikkhu iti paṭisañcikkhati kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihappaccayā domanassaṃ (M.1.303).

Comment:

Vimokkha means deliverance [from perceptually obscuring states] (i.e. the āsavas), which supports us calling āyatana ‘supreme state of deliverance.’

Illustration: āyatanaṃ, supreme state of deliverance, state of awareness

There is that supreme state of deliverance where there is neither solidness, liquidness, warmth, nor gaseousness; no state of awareness of boundless space, no state of awareness of boundless consciousness, no state of awareness of nonexistence, no state of awareness neither having nor lacking perception; neither this world, nor a world beyond, nor both; neither sun nor moon. There, I declare, there is no coming, no going, no staying, no passing away, no being reborn. It is neither fixed, nor moving, and has no foundation. This is truly the end of suffering.
☸ Atthi bhikkhave tadāyatanaṃ yattha neva paṭhavī na āpo na tejo na vāyo na ākāsānañcāyatanaṃ na viññāṇañcāyatanaṃ na ākiñcaññāyatanaṃ na nevasaññānāsaññāyatanaṃ nāyaṃ loko na paraloko na ubho candimasūriyā. Tatrāpāhaṃ bhikkhave neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ; appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ. Esevanto dukkhassā ti (Ud.80).

Illustration: āyatane, supreme state of deliverance

The Buddha said:

―Therefore that supreme state of deliverance should be known where the visual sense ceases and perception of visible objects passes away.
☸ se āyatane veditabbe yattha cakkhuñca nirujjhati rūpasaññā ca virajjati

...

That supreme state of deliverance should be known where the mental sense ceases and perception of mentally known objects passes away.
☸ se āyatane veditabbe yattha mano ca nirujjhati dhammasaññā ca virajjati se āyatane veditabbeti

Venerable Ānanda explained:

―This was stated by the Blessed One, friends, with reference to the ending of the six senses.
☸ saḷāyatananirodhaṃ no etaṃ āvuso bhagavatā sandhāya bhāsita (S.4.98).

Comment:

Saḷāyatananirodhaṃ means nibbāna at A.2.161-2 (channaṃ āvuso phassāyatanānaṃ asesavirāganirodhā papañcanirodho). Ānanda indicates it has the same meaning here. This justifies us calling āyatane ‘that supreme state of deliverance.’

Comment:

Se āyatane is an Eastern form of Pāli, discussed by Bodhi: CDB p.1414 n.102).

Illustration: āyatane, practice of spiritual development

How about if I, by transcending the world [of sensuous pleasure] with resolve, were to abide with an awareness that was abundant and enlarged? Having done so, unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness would not exist. With their abandonment, my mind would become immeasurable, unlimited, and well developed.
☸ Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi vyāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan ti.

Applying himself and frequently abiding in this way, his mind becomes serene through that practice of spiritual development.
☸ Tassa evaṃ paṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati (M.2.262).

Illustration: āyatanāni, practice of spiritual development

There are eight practices of spiritual development that lead to mastery (aṭṭha abhibhāyatanāni), Ānanda. What eight?
☸ Aṭṭha kho imāni ānanda abhibhāyatanāni. Katamāni aṭṭha?

Being in a refined material state of awareness, one sees a limited quantity of shapes, beautiful or ugly. By gaining mastery over them, one is aware that one knows and sees them [according to reality]. This is the first practice of spiritual development leading to mastery.
☸ Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni tāni abhibhuyya jānāmi passāmī ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ

...

Being in an immaterial state of awareness, one sees shapes that are of a white luster like the morning star, or like fine Benares muslin. By gaining mastery over them, one is aware that one knows and sees them [according to reality]. This is the eighth practice of spiritual development leading to mastery.
☸ Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni... Tāni abhibhuyya jānāmi passāmī ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

"These, Ānanda, are the eight practices of spiritual development that lead to mastery.
☸ Imāni kho aṭṭha ānanda abhibhāyatanāni (D.2.110-111).

Illustration: āyatane, practice of spiritual development

When one’s mind is free of these five defilements, it is pliable and workable and radiant, not brittle, but is properly collected for the destruction of perceptually obscuring states;
☸ Yato ca kho bhikkhave cittaṃ imehi pañcahi upakkilesehi vippamuttaṃ hoti taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammāsamādhīyati āsavānaṃ khayāya.

and one can turn one’s mind to the realisation through transcendent insight of whatever condition is realisable through transcendent insight, and become an eye-witness in every case, if there is the practice of spiritual development.
☸ Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane (A.3.16-17).

Comment:

The Ākaṅkheyya Sutta says supernormal states come from inward calm, meditation, insightfulness, and devotion to solitary abodes.
☸ ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ (M.1.33-6).

Comment:

Sati sati: Sati means ‘if, such being the case’ (PGPL, 603iii).

Illustration: āyatanāni, practices of spiritual development

Bhikkhus, there are these ten practices of spiritual development through kasiṇas. Which ten?
☸ Dasaimāni bhikkhave kasiṇāyatanāni. Katamāni dasa.

One individual perceives the kasiṇa of earth extending above, below, and across from himself, with no subject/object duality and without limitation
☸ paṭhavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ

...

One individual perceives the kasiṇa of consciousness extending above, below, and across from himself, with no subject/object duality and without limitation
☸ viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ

The best of these ten practices of spiritual development through kasiṇas is when an individual perceives the kasiṇa of consciousness extending above, below, and across from himself, with no subject/object duality and without limitation.
☸ Etadaggaṃ bhikkhave imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ (A.5.60).

Illustration: āyatanāni, occasions

There are five occasions of liberation [from perceptually obscuring states] (vimuttāyatanāni) in which, for a bhikkhu abiding diligently, vigorously, and resolutely applied [to the practice], his unliberated mind is liberated [from perceptually obscuring states], his undestroyed perceptually obscuring states are destroyed, the unreached safety from [the danger of] bondage [to individual existence] is reached. Which five?
☸ Pañcimāni bhikkhave vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. Katamāni pañca?

In the first case, a teacher explains the Buddha’s teaching
☸ satthā dhammaṃ deseti

The bhikkhu accordingly realises the meaning and significance of the teaching
☸ tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca

• gladness arises
Tassa atthappaṭisaṃvedino dhammappaṭisaṃvedino pāmujjaṃ jāyati

• from this, rapture
pamuditassa pīti jāyati

• from this his body becomes tranquil
pītimanassa kāyo passambhati

• from this he experiences physical pleasure
passaddhakāyo sukhaṃ vedeti

• from this, his mind becomes collected
sukhino cittaṃ samādhiyati.

This is the first occasion of liberation [from perceptually obscuring states]
☸ Idaṃ bhikkhave paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

The other occasions are:

• in the course of explaining the teaching to others in detail as he has heard and memorised it
☸ yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti

• as he is reciting the teaching.
☸ yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti

• when he applies his mind to the teaching, thinks about and ponders it, and concentrates his attention on it.
☸ yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.

• when some meditation object has been correctly grasped by a bhikkhu correctly contemplated, correctly pondered, correctly penetrated by penetrative discernment
☸ aññataraṃ samādhinimittaṃ suggahītaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya (A.3.21).

Illustration: āyatanāni, group

Bhante, just as there are these different groups of professionals, such as mahouts, horsemen, charioteers, archers...
☸ Yathā nu kho imāni bhante puthusippāyatanāni seyyathīdaṃ hatthārohā assārohā rathikā dhanuggahā (D.1.51).

Illustration: āyatanaṃ, group

That group of non-Buddhist ascetics is void even of one who goes to heaven
☸ suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenāpīti (M.1.483).

Illustration: āyatane, aspect

A bhikkhu should constantly reflect: 'Does there arise in my mind any dealing with any aspect of the five varieties of sensuous pleasure?'
☸ atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāroti (M.3.114).

Illustration: āyatanāni, dogmas

Bhikkhus, there are some ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future.
☸ santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti:

• Some assert that the attā is perceptive and unimpaired after death
☸ Saññī attā hoti arogo parammaraṇā ti ittheke abhivadanti.

• Some assert that the attā is unperceptive and unimpaired after death.
asaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti

• Some assert that the attā is neither perceptive nor unperceptive and unimpaired after death.
☸ nevasaññīnāsaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti

• Or they assert the annihilation, destruction, and cessation of cessation of beings [at death].
☸ sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti

• Or they proclaim a view concerning the highest pleasure in this lifetime.
☸ Diṭṭhadhammanibbānaṃ vā paneke abhivadanti

Thus they either assert an attā that is unimpaired after death
iti santaṃ vā attānaṃ paññāpenti arogaṃ parammaraṇā.

Or they assert the annihilation, destruction, and cessation of beings [at death]
☸ Sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti.

Or they proclaim a view concerning the highest pleasure in this lifetime.
☸ Diṭṭhadhammanibbānaṃ vā paneke abhivadanti (M.2.228).

...

Bhikkhus, those ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future, all of them proclaim one or other of these five dogmas (pañcāyatanāni).
☸ Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ (M.2.233).

Illustration: āyatanāni, dogma

Bhikkhus, there are these three dogmas of non-Buddhist ascetics which, when questioned, probed, and examined by the wise, and taken to their logical conclusion, would be rated as inwardly paralysing (i.e. ‘no eagerness or endeavour to do what should be done and avoid what should not be done,’ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyan ti). What three?
☸ Tīṇimāni bhikkhave titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi:

1) There are certain ascetics and Brahmanists who teach thus, who hold this view: Whatsoever pleasure or pain or neutral experience is experienced, all that is due to some previous action.
☸ santi bhikkhave eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃvā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū ti.

2) There are others who teach: Whatsoever pleasure or pain or neutral experience is experienced, all that is due to the creation of a Supreme Deity.
☸ Santi bhikkhave eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmāṇahetū ti.

3) Others teach that all sense impression has no basis or necessary condition.
☸ Santi bhikkhave eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā ti (A.1.174).

Illustration: āyatane, place

A large tree with a massive trunk, with branches, leaves, fruit, strong roots, and full of fruit, is a resource for many birds. Having flown through the sky, they resort to this charming place.
☸ Sākhāpattaphalūpeto khandhimā ca mahādumo
Mūlavā phalasampanno patiṭṭhā hoti pakkhinaṃ.
Manorame āyatane sevanti naṃ vihaṅgamā (A.3.43).

Illustration: āyatane, redundant: forest (place)

Bhikkhus, once there was a great lake in a forest with bull elephants living nearby.
☸ Bhūtapubbaṃ bhikkhave araññāyatane mahāsarasi taṃ nāgā upanissāya viharanti (S.2.269).

Illustration: āyatane, redundant: forest (place)

They made little leaf huts in the forest and meditated in them.
☸ Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti (D.3.94).

Illustration: āyatane, redundant (occasion)

It is astounding and extraordinary, Venerable Ānanda, that [firstly, in this teaching and training system] there is no glorifying of one’s own teaching and no disparaging of the teaching of others, but [only] the (occasion of the) explanation of the Buddha’s teaching, and [that secondly] there are so many Emancipated Ones to be discerned.
☸ Acchariyaṃ bho ānanda abbhutaṃ bho ānanda na ca nāma sadhammokkaṃsanā bhavissati na paradhammāvasādanā āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti (M.1.523).

Comment:

‘That [firstly, in this teaching and training system].’ The parenthesis comes from the preceding question: Kīva bahukā pana bho ānanda imasmiṃ dhammavinaye niyyātāro ti?

*Ārambha; Sārambha; Samārambha

Renderings

Usual meanings

• ārambha: exertion

• ārambha: slaughter

• samārambha: slaughter

• samārambha: destruction

• sārambha: aggressive

• sārambha: aggressiveness

Harmful conduct

• ārambha: harmful conduct

• samārambha: harmful conduct

• sārambha: harmful conduct

Ārabhati

• ārabhati: to kill

• ārabhati: to exert (energy)

Samārambha, minor meanings

• samārambha: onerous

• samārambha: arrangement

Introduction

Ārambha: exertion

In the context of energy (viriya), ārambha means exertion:

1) 'Struggling with hands and feet' represents the exertion of energy.
☸ satthehi ca pādehi ca vāyāmo ti kho bhikkhave viriyārambhassetaṃ adhivacanaṃ (It.114).

2) There are the phenomenon of exertion, the phenomenon of endeavour, the phenomenon of application [to the practice]. Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of energetic application [to the practice], and the perfection through spiritual cultivation of the arisen enlightenment factor of energetic application [to the practice].
☸ Atthi bhikkhave ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā viriyasambojjhaṅgassa uppādāya uppannassa vā viriyasambojjhaṅgassa bhāvanāya pāripūriyā (S.5.104).

Ārambha: slaughter

Ārambha can also mean slaughter:

• The horse sacrifice, the human sacrifice, the Sammāpāsa sacrifice, the Vājapeyya sacrifice, the Niraggala sacrifice, great sacrifices, great acts of slaughter, are not of much fruit.
☸ Assamedhaṃ purisamedhaṃ sammāpāsaṃ vājapeyyaṃ niraggalaṃ
Mahāyaññā mahārambhā na te honti mahapphalā (S.1.76).

Ārabhati: kill or exert (energy)

Ārabhati has two meanings, corresponding to the double maning of ārambha: kill, and exert.

1) In this regard, bhikkhus, some person kills and is conscience-stricken.
☸ Idha bhikkhave ekacco puggalo ārabhati ca vippaṭisāri ca hoti (A.3.165).

2) They kill living beings
☸ pāṇaṃ ārabhanti (M.1.368).

3) If anyone slaughters a living being for the Perfect One or his disciple, he begets much demerit on five occasions.
☸ Yo kho jīvaka tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati. So pañcahi ṭhānehi bahuṃ apuññaṃ pasavati (M.1.371).

4) He stirs up eagerness, endeavours, applies energy, exerts his mind, and strives.
☸ chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati (M.2.26).

Samārambha: slaughter or destruction

Samārambha commonly means slaughter or destruction:

1) Formerly there were just three illnesses: desire, hunger, and old age. But from the slaughter of cattle came ninety-eight.
☸ Tayo rogā pure āsuṃ icchā anasanaṃ jarā
Pasūnañca samārambhā aṭṭhānavuti-m-āgamuṃ (Sn.v.311).

2) The ascetic Gotama abstains from destroying seeds and plants.
☸ Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo (D.1.5).

Sārambha: aggressiveness or aggressive

Sārambha usually means aggressive or aggressiveness:

1) Speaking aggressively in relation to views, they do not transcend the round of birth and death.
☸ Diṭṭhisu sārambhakathā saṃsāraṃ nātivattatī ti (Ud.70).

2) Speak not harshly to anyone. Those spoken to might retort. Aggressive speech is unpleasant. Retaliation might befall you.
☸ Māvoca pharusaṃ kañci vuttā paṭivadeyyuṃ taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyuṃ taṃ (Dh.v.133).

3) Sensuous pleasures in this lifetime; sensuous pleasures in the hereafter... lead to unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness, which arise for the spiritual obstruction in this world of the noble disciple in training.
☸ ye ca diṭṭhadhammikā kāmā ye ca samparāyikā kāmā... etthete pāpakā akusalā mānasā abhijjhāpi vyāpādāpi sārambhāpi saṃvattanti teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti (M.2.262).

‘Harmful conduct’

In some circumstances, ārambha, samārambha, and sārambhacan mean ‘harmful conduct’. This meaning is acknowledged in DOP under Ārambha, and called ‘wrongly directed exertion or action’. This is close in meaning to akusala, and could therefore be called ‘spiritually unwholesome conduct.’ But because the three words usually mean ‘aggression’ and ‘slaughter,’ we prefer ‘harmful conduct.’ We illustrate this as follows:

1) Ārambha: harmful conduct

• Whatever suffering arises, all of it arises dependent on harmful conduct. That is the first consideration.
☸ Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayā ti. Ayamekānupassanā

With the complete fading away and ending of harmful conduct, there is no arising of suffering. That is the second consideration.
☸ arambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā (Sn.v.744).

2) Samārambha: harmful conduct

• As to those vexatious and anguishing perceptually obscuring states that arise due to harmful conduct of body, in the case of one who abstains from such harmful conduct of body, it follows that those vexatious and anguishing perceptually obscuring states do not exist in him.
☸ ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti (A.2.197-8).

3) Sārambha: harmful conduct

• They go to different countries, wandering unrestrained. If they lose their inward collectedness, what good will this international travelling do? Therefore one should eliminate [such] harmful conduct. One should meditate unaccompanied.
☸ Nānājanapadaṃ yanti vicarantā asaṃyatā
Samādhiñca virādhenti kiṃsu raṭṭhacariyā karissati
Tasmā vineyya sārambhaṃ jhāyeyya apurakkhato ti (Th.v.37).

Samārambha’s two minor meanings:

Samārambha has two minor meanings. ‘Onerous’ is unsurprising, being close in meaning to ārambha, exertion. But ‘arrangement’ is indeed unexpected.

1) Samārambha: onerous (i.e. a food offering is less onerous than an animal sacrifice):

• The perpetual offerings made by families which are dedicated to virtuous ascetics, is a sacrifice less difficult and less onerous and is of more fruit and more benefit than the [animal] sacrifice with its three modes and sixteen accessories.
☸ Yāni kho pana tāni brāhmaṇa niccadānāni anukūlayaññāni sīlavanne pabbajite uddissa dīyanti ayaṃ kho brāhmaṇa yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā ti (D.1.144).

2) Samārambha: arrangement

• If any bhikkhu knowingly eats almsfood which a bhikkhunī has caused to be prepared, unless there was a prior arrangement with the householder, this is an offence of pācittiya.
☸ Yo pana bhikkhu jānaṃ bhikkhunīparipācitaṃ piṇḍapātaṃ bhuñjeyya aññatra pubbe gihīsamārambhā pācittiyan ti (Vin.4.67).

‘Arrangement’ is explained in the word commentary as follows:

• An arrangement with the householder means: either they are one’s relatives, or [the bhikkhus] were [previously] invited, or [the meal] is ordinarily [scheduled to be] prepared for the bhikkhu.
☸ Gihīsamārambho nāma ñātaka vā honti pavārikā vā pakatipaṭiyattaṃ vā (Vin.4.67).

*Ārammaṇa

Renderings

• ārammaṇa: basis [for spiritual development]

• ārammaṇa: basis

• ārammaṇa: basis [for the establishment of one’s stream of consciousness]

• ārammaṇa: foundation

• ārammaṇa: object of mindfulness

• ārammaṇa: opportunity [to attack]

Introduction

Primary meaning

The primary meaning of ārammaṇa is ‘foundation,’ says PED.

Basis [for the establishment of one’s stream of consciousness]

In this quote we parenthesise ārammaṇā as ‘bases [for the establishment of his stream of consciousness]’:

• He for whom there are no bases whatsoever [for the establishment of his stream of consciousness]: the Perfect One is worthy of the oblation.
☸ Ārammaṇā yassa na santi keci tathāgato arahati pūraḷāsaṃ (Sn.v.477).

Reasons:

1) The commentary says: Ārammaṇā ti paccayā punabbhavakāraṇānī ti vuttaṃ hoti.

2) This suggests that ārammaṇaṃ viññāṇassa ṭhitiyā is meant, a phrase which occurs here, where ārammaṇaṃ is linked to punabbhava:

• Whatever one is intent upon, conceives of, and identifies with, this becomes the basis for the establishment of one’s stream of consciousness.
☸ yañca bhikkhave ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā

... When there is the basis, there is the establishment of one’s stream of consciousness.
☸ Yañca ārammaṇe sati patiṭṭhā viññāṇassa hoti.

... When one’s stream of consciousness is established and has [egoistically] matured, renewed states of individual existence and rebirth occur in the future.
☸ Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti (S.2.65).

Basis [for spiritual development]

‘Basis [for spiritual development]’ suits many contexts. See Illustrations.

Object of mindfulness

Sometimes ārammaṇa means ‘object of mindfulness’. For example, when Tāḷapuṭa addressed his mind:

• I shall bind you to the object of mindfulness by force as one binds an elephant to a post with a firm rope.
☸ ārammaṇe taṃ balasā nibandhisaṃ nāgaṃ va thambhamhi daḷhāya rajjuyā (Th.v.1141).

To support us calling ārammaṇa ‘object of mindfulness,’ the following passage concerns the same themes, of binding an elephant to a post, and where the mind is tied to the four bases of mindfulness (cattāro satipaṭṭhānā). But because bandhati Th.v.1141 takes a locative, ārammaṇe is locative singular, not accusative plural, and does not mean cattāro satipaṭṭhānā. Norman accordingly says, ‘I shall bind you to the meditation-base by force.’

• As, Aggivessana, an elephant tamer, driving a great post into the ground, ties a forest elephant to it by his neck so as to subdue his forest ways, so as to subdue his forest memories and thoughts, and so as to subdue his suffering, fatigue, and anguish at leaving the forest, so as to make him pleased with villages and make him take delight in human ways. Even so, Aggivessana, these four bases of mindfulness are to tie the mind so as to subdue the ways of householders and to subdue the memories and thoughts of householders and to subdue the suffering, fatigue, and anguish of householders; they are for acquiring the noble practice, and for realising the Untroubled.
☸ Seyyathā pi aggivessana hatthidamako mahantaṃ thambhaṃ paṭhaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati. Āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu sampādanāya evameva kho aggivessana ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti. Gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya (M.3.136).

Others render the term similarly, as follows:

• Bodhi at S.3.270 ‘meditation object’ (NDB n.305).

• DOP recognises ‘basis of meditation.’

For other examples of ‘object of mindfulness,’ see Illustrations.

Opportunity [to attack]

Ārammaṇa’s meaning ‘opportunity [to attack]’ is supported by PED which acknowledges ‘chance’ and ‘get a chance.’

Illustrations

Illustration: ārammaṇaṃ, basis [for spiritual development]

And what is the faculty of inward collectedness?
☸ samādhindriyaṃ

In this regard, the noble disciple, having made the relinquishment [of attachment] the basis [for spiritual development], gains inward collectedness, gains mental concentration.
☸ vossaggārammaṇaṃ karitvā labhati samādhiṃ labhati cittassa ekaggataṃ (S.5.197).

Illustration: ārammaṇaṃ, basis [for spiritual development]

For one making offerings, the act of charity is the basis [for spiritual development].
☸ ārammaṇaṃ yajamānassa yaññaṃ

Based on this one abandons one’s spiritual flaws.
☸ ettha patiṭṭhāya jahāti dosaṃ (Sn.v.506).

Illustration: ārammaṇaṃ, basis [for spiritual development]

We shall abide pervading that person with a mind of [unlimited] goodwill,
☸ tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma.

With this as our basis [for spiritual development]
☸ Tadārammaṇañca

we shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti (M.1.126).

Illustration: ārammaṇaṃ, basis [for spiritual development] (= anussati ṭhānāni)

Bhikkhus, there are these six bases of meditation
☸ Chayimāni bhikkhave anussati ṭhānāni. Katamāni cha

In this regard, the noble disciple reflects on the Perfect One:’He is the Blessed One...
☸ tathāgataṃ anussarati: iti pi so bhagavā...

By making this [reflection] the basis [for spiritual development] some beings here are thereby purified.
☸ Idampi kho bhikkhave ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti (A.3.313).

Illustration: ārammaṇaṃ, basis [for spiritual development]

―Tell me, All-Seeing Eye, a basis [for spiritual development] supported by which I might cross this [wretched] flood [of suffering].
☸ Ārammaṇaṃ brūhi samantacakkhu yaṃ nissito oghamimaṃ tareyyaṃ

―Being intent upon the perception of nonexistence, being mindful, with the help of the reflection ‘It does not exist,’ cross the flood [of suffering].
☸ Ākiñcaññaṃ pekkhamāno satimā natthī ti nissāya tarassu oghaṃ (Sn.v.1069-70).

Illustration: ārammaṇaṃ, basis

Bhikkhus, there are these two pleasures. What two?
☸ Dvemāni bhikkhave sukhāni.

The pleasure with rapture as its basis, and the pleasure without rapture as its basis.
☸ sappītikārammaṇañca sukhaṃ nippītikārammaṇañca sukhaṃ (A.1.81).

Illustration: ārammaṇaṃ, basis

Bhikkhus, there are these two pleasures. What two?
☸ Dvemāni bhikkhave sukhāni

The pleasure with the refined material states of awareness as its basis, and the pleasure with immaterial states of awareness as its basis.
☸ rūpārammaṇañca sukhaṃ arūpārammaṇañca sukhaṃ (A.1.82).

Illustration: ārammaṇā, basis

Bhikkhus, it is with what is originated as their basis that unvirtuous, spiritually unwholesome factors arise, not without what is originated.
☸ Saṅkhatārammaṇā bhikkhave uppajjanti pāpakā akusalā dhammā no asaṅkhatārammaṇā (A.1.83).

Illustration: ārammaṇā, basis

Samiddhi, what is the basis upon which man’s thoughts arise?
☸ kimārammaṇā samiddhi purisassa saṅkappavitakkā uppajjantī ti?

Immaterial-factors-and-bodily-form is the basis, bhante.
☸ nāmarūpārammaṇā bhante ti (A.4.385).

Illustration: ārammaṇaṃ, basis

A layperson might establish a robe fund for a bhikkhu who is not a relative, thinking: ‘Having purchased robe material with this fund, I will clothe the bhikkhu so and so.’

‘For a bhikkhu’ means

• for the good of a bhikkhu
☸ bhikkhussatthāya

• making a bhikkhu the basis [of the robe fund]
☸ bhikkhuṃ ārammaṇaṃ karitvā (Vin.3.216).

Illustration: ārammaṇaṃ, foundation

There is that supreme state of deliverance (tadāyatanaṃ) where there is neither solidness, liquidness, warmth, nor gaseousness; no state of awareness of boundless space, no state of awareness of boundless consciousness, no state of awareness of nonexistence, no state of awareness neither having nor lacking perception; neither this world, nor a world beyond, nor both; neither sun nor moon.
☸ Atthi bhikkhave tadāyatanaṃ yattha neva paṭhavī na āpo na tejo na vāyo na ākāsānañcāyatanaṃ na viññāṇañcāyatanaṃ na ākiñcaññāyatanaṃ na nevasaññānāsaññāyatanaṃ nāyaṃ loko na paraloko na ubho candimasūriyā.

There, I declare, there is no coming, no going, no staying, no passing away, no being reborn.
☸ Tatrāpāhaṃ bhikkhave neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ.

It is neither fixed, nor moving, and has no foundation
☸ appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ.

This is truly the end of suffering
☸ Esevanto dukkhassā ti (Ud.80).

Illustration: ārammaṇaṃ, object of mindfulness

While he is contemplating the nature of the body, there arises in him, with the body as the object of mindfulness, either bodily anguish, or mental sluggishness, or his mind is distracted outwardly.
☸ tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho cetaso vā līnattaṃ bahiddhā vā cittaṃ vikkhipati (S.5.156).

The sutta continues:

• with sense impressions as the object of mindfulness
☸ vedanāsu vedanānupassino viharato vedanārammaṇo vā uppajjati kāyasmiṃ pariḷāho

• with the mind as the object of mindfulness
☸ citte cittānupassino viharato cittārammaṇo vā uppajjati kāyasmiṃ pariḷāho

• with certain objects of the systematic teachings as the object of mindfulness
☸ dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho

Illustration: ārammaṇaṃ, opportunity [to attack]

Keep to your own sphere of personal application, to your ancestral haunts. If you do so, Māra will not get his chance, his opportunity [to attack] you.
☸ Gocare bhikkhave caratha sake pettike visaye. Gocare bhikkhave carataṃ sake pettike visaye na lacchati māro otāraṃ na lacchati māro ārammaṇaṃ (D.3.58).

Illustration: ārammaṇaṃ, opportunity [to attack]

Suppose, friends, there is a peaked house or a hall built of thickly packed clay and freshly plastered. If a man approaches it from the east with a blazing grass torch, or the west, the north, south, from below, or above, whichever way he approaches it:

• the fire does not get its chance, its opportunity [to attack] the building.
☸ neva labhetha aggi otāraṃ na labhetha aggi ārammaṇaṃ (S.4.187).

Illustration: ārammaṇaṃ, opportunity [to attack]

Bhikkhus, at the present time the Licchavis dwell using blocks of wood as cushions; they are diligently and vigorously applied to the practice of archery. With these, King Ajātasattu of Magadha, the son of Queen Videha, has no chance, no opportunity [to attack] them.
☸ na labhati otāraṃ na labhati ārammaṇaṃ

But in the future the Licchavis will become delicate, with soft and tender hands and feet; they will sleep until sunrise on soft beds with pillows of cotton wool. Then King Ajātasattu of Magadha will get his chance, his opportunity [to attack] them (S.2.268).

*Āvila

Renderings

• āvila: full of impurity

• āvila: muddied

• anāvila: free of spiritual impurity

• anāvila: free of impurity

• anāvila: undefiled

• anāvila: unmuddied

• anāvila: unturbid

• anāvila: unblemished

Illustrations

Illustration: āvila, full of impurity; anāvilaṃ, free of spiritual impurity

Why do you, whose mind is full of impurity, full of defilements, stand obstructing me, who am free of spiritual impurity, spiritually unblemished, with a mind that is completely liberated [from perceptually obscuring states]?
☸ Āvilacitto anāvilaṃ sarajo vītarajaṃ anaṅgaṇaṃ
Sabbattha vimuttamānasaṃ kiṃ maṃ ovariyāna tiṭṭhasi (Thī.v.369).

Illustration: anāvila, free of impurity

Frequently reflecting on the purity of my mind which is free of defilements and impurity, I will abide free of perceptually obscuring states.
☸ Vippamuttaṃ kilesehi suddhacittaṃ anāvilaṃ
Abhiṇhaṃ paccavekkhanto viharissaṃ anāsavo (Th.v.438).

Illustration: anāvilo, free of impurity

A bhikkhu should not be greedy for sensuous pleasures. His mind should be free of impurity.
☸ Kāmesu nābhigijjheyya manasānāvilo siyā (Sn.v.1039).

Illustration: anāvilaṃ, free of impurity

One whose aggressiveness has vanished, whose mind is free of impurity
☸ Sārambhā yassa vigatā cittaṃ yassa anāvilaṃ (Sn.v.483).

Illustration: anāvilaṃ, free of impurity

[One whose mind is] as stainless as the moon, purified, serene, and free of impurity.
☸ Candaṃ va vimalaṃ suddhaṃ vippasannamanāvilaṃ (Sn.v.637).

Illustration: āvilattaṃ, state of impurity

When he is conscious of a state of mental impurity he should dispel it with the thought: “It is part of inward darkness.
☸ Yadāvilattaṃ manaso vijaññā kaṇhassa pakkho ti vinodayeyya (Sn.v.967).

Illustration: anāvila, undefiled

How is a bhikkhu of undefiled thought? In this regard a bhikkhu has abandoned sensuous thought, unbenevolent thought, malicious thought.
☸ Kathañcāvuso bhikkhu anāvilasaṅkappo hoti. Idhāvuso bhikkhuno kāmasaṅkappo pahīno hoti vyāpādasaṅkappo pahīno hoti vihiṃsāsaṅkappo pahīno hoti (D.3.270).

Illustration: anāvilo, unmuddied

The practice is a lake with fords of virtue, unmuddied, praised by good people to good people, where those who are blessed with profound knowledge go to bathe, and, dry-limbed, cross to the Far Shore.
☸ Dhammo rahadobrāhmaṇa sīlatittho anāvilo sabbhi sataṃ pasattho
Yattha have vedaguno sinātā anallagattā5va taranti pāraṃ (S.1.169).

Illustration: anāvilāni, muddied

He drank muddied water
☸ Āvilāni ca pānīyāni pivati (Ud.41).

Illustration: , unturbid

Just as in a mountain valley there were a lake of water, crystal clear, limpid, unturbid, and a man standing on the bank with eyes to see should perceive the oysters and shells, the gravel and pebbles, and shoals of fish as they move about or lie within it.
☸ Seyyathā pi mahārāja pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambūkampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantamp (D.1.84).

Illustration: , unblemished

A gem, a beryl, exquisite, of genuine quality, a well-cut octahedron, translucent, limpid, unblemished, excellent in every respect,
☸ maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno (D.1.76).

*Āsava

Renderings

• āsava (singular): perceptual obscuration

• āsavā (plural): perceptually obscuring states

• kāmāsava: perceptual obscuration due to pursuing sensuous pleasure

• bhavāsava: perceptual obscuration due to pursuing individual existence

• avijjāsava: perceptual obscuration due to uninsightfulness into reality

• sāsava: associated with perceptually obscuring states

• khīṇāsava: one whose āsavas are destroyed

Singular forms of āsava commonly indicate the uncountable noun (‘perceptual obscuration’). Plural forms indicate the countable noun (‘perceptually obscuring states’).

Introduction

On translating ‘āsava’

• The PED says āsavas ‘intoxicate the mind, bemuddle it, befoozle it, so that it cannot rise to higher things’ but it admits the ‘difficulty of translating the term.’

• Horner says āsava has ‘always been a problem to translators’ (MLS.1.xxiii). She calls it ‘canker’ because ‘I have come on no other translation that seems preferable,’ and by which she means ‘anything that frets, corrodes, corrupts, or consumes slowly and secretly.’

• Mrs. Rhys Davids also accepts ‘canker.’ She says that in canker ‘we lose the liquid meaning, the permeation, as of ink on blotting-paper, and which is kept in view in “intoxicants,” “drugs,” “floods,” “poisons”’ (GS.3.ix).

But because āsavas are defiling (saṅkilesikā), they are sometimes called ‘taints.’ And sometimes the word is left untranslated, for example by Norman (in The Group of Discourses), by Malalasekera (in The Buddhist Dictionary of Pāli Proper Names) and even by the Pāli dictionaries themselves. For example, the DOP renderings are:

• āsavakkhaya: ‘destruction of the āsavas’

• āsavakhīṇa: ‘with āsavas destroyed; free of the āsavas’

• āsavaṭṭhānīya, being a basis or cause of the āsavas

• anāsava: ‘free of the āsavas’

• sāsava: ‘connected with the āsavas’

Primary sense: outflow and intoxicating product

The ‘liquid meaning’ is supported by the primary sense of āsava, which is found as an alternative reading in certain Pāli editions, namely ‘discharge from a sore.’ This is illustrated in the following passage, where the PTS and VRI alternative reading for assandati (to ooze) is āsavaṃ deti (to ‘give an outflow’):

• When a sore is beaten with a stick or shard, it oozes (or, ‘gives an outflow’) all the more.
☸ duṭṭhārukā kaṭṭhena vā kaṭhalena vā ghaṭṭitā bhiyyosomattāya assandati (āsavaṃ deti) (A.1.127).

However, āsava has another primary sense, namely ‘intoxicating product’ which can be seen in the definition of alcoholic spirits (merayo), as follows:

• Alcoholic spirits means the intoxicating product of flowers, fruits, honey, sugar’
☸ Merayo nāma pupphāsavo phalāsavo madhvāsavo guḷāsavo (Vin.4.110).

T.W. Rhys Davids was unaware of this definition when in 1899 he said:

• ’Unfortunately, the word āsava has not been yet found in its concrete, primary, sense; unless indeed Buddhaghosa's statement (at Asl. 48) that well seasoned spirituous liquors were called āsavā be taken literally. It is therefore impossible to be sure what is the simile that underlies the use of the word in its secondary, ethical sense. Perhaps after all it is the idea of overwhelming intoxication, and not of flood or taint or ooze, that we ought to consider’ (Dialogues.1.92 n.3).

When the Buddha was conversing with bhikkhus over the body of the inebriated venerable Sāgata, he asked them:

• But would one have deranged perception (visaññi assā) if one drunk only that which may be drunk?”
☸ Api nu kho bhikkhave taṃ pātabbaṃ yaṃ pivitvā visaññi assā ti (Vin.4.110).

If āsava is the basis of alcoholic deranged perception, the same term was likely used in reference to the spiritual defilements that are the bases of the mental derangement that we will call ‘perceptual obscuration,’ concerning which the Buddha said:

• Those beings are hard to find in the world who can claim to be free of mental illness even for a moment except the one whose āsavas are destroyed.
☸ Te bhikkhave sattā dullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti aññatra khīṇāsavehi (A.2.143).

The obscuring nature of āsavas

In this Glossary āsavas are called ‘perceptually obscuring states’ (plural) or perceptual obscuration (singular) because of the obscuring role they play in perception, and which is illustrated in paṭiccasamuppāda, as follows:

• With the origination of perceptual obscuration comes the origination of uninsightfulness into reality
☸ āsavasamudayā avijjāsamudayo (M.1.46-56).

The obscuring role of āsavas is also described in terms of sammūḷho, like this:

• It is through the non-abandonment of perceptually obscuring states that one is undiscerning of reality
☸ Āsavānaṃ hi aggivessana appahānā sammūḷho hoti (M.1.250).

• It is through the abandonment of perceptually obscuring states that one is discerning of reality.
☸ Āsavānaṃ hi aggivessana pahānā asammūḷho hoti (M.1.250).

Singulars and plurals

In the scriptures, āsava moves freely between singulars and plurals. For example, the Sammādiṭṭhi Sutta (M.1.55) asks:

• And what is perceptual obscuration? What is the origin of perceptual obscuration?
☸ Katamo panāvuso āsavo? Katamo āsavasamudayo?

The answer is:

• There are these three states of perceptual obscuration:
☸ Tayo’me āvuso āsavā

1) perceptual obscuration due to pursuing sensuous pleasure
☸ kāmāsavo

2) perceptual obscuration due to pursuing individual existence
☸ bhavāsavo

3) perceptual obscuration due to uninsightfulness into reality
☸ avijjāsavo.

Horner stays true to the singular/plural, but the result is awkward, and her translation stumbles in the opening questions, which involve an uncountable noun, not a countable noun:

• ‘And what, your reverences, is a canker? What the uprising of a canker?.’.. Your reverences, there are these three cankers: the canker of sense-pleasures, the canker of becoming, the canker of ignorance.’

Bodhi deals with the problem by pluralising:

• ‘And what are the taints? What is the origin of the taints? There are these three taints: the taint of sensuous desire, the taint of being, and the taint of ignorance.’

But Pāli grammars do not support pluralising. This counts against most renderings of āsava because they are unuseable without it, including: ‘intoxicants,’ ‘drugs,’ ‘floods,’ ‘poisons.’

How many āsavas?

In the scriptures there are two categories of āsavas:

1) A broad, undefined category which includes a wide range of defilements. The pañca nīvaraṇā are practically part of this category. This category of āsavas are gradually worn down from stream-entry onwards. We will discuss these points in due course.

2) A narrow, well-defined category which is clearly differentiated from the pañca nīvaraṇā and occurs in the scriptures only in relation to arahantship. In this narrow, well-defined category there are three āsavas: kāmāsavo bhavāsavo and avijjāsavo. Diṭṭhāsavo is controversial. It occurs just once in the scriptures (at A.4.179), and in a note to this passage (NDB n.1649) Bodhi says the word occurs only in the Sinhala edition, not the Roman or Burmese editions. Furthermore, elsewhere in the Sinhala edition, parallel passages make no reference to diṭṭhāsavo. Thus the occurrence at A.4.179 is likely interpolative. Hence, like Bodhi, we discount it.

The connective in kāmāsavo, bhavāsavo, and avijjāsavo

The terms kāmāsavo bhavāsavo and avijjāsavo are commonly translated with the connective ‘of.’ For example, Bodhi says ‘the taint of sensuality,’ ‘the taint of existence’ and ‘the taint of ignorance.’ But the scriptures say the connective is paccayā ‘due to.’ For example, in the Vappa Sutta (A.2.196-7) the Buddha divides āsavas into two groups:

1) āsavas which arise due to harmful conduct of body, speech, or mind (kāya... vacī... manosamārambhapaccayā uppajjanti āsavā) and which do not exist in one who abstains from such endeavours (kāya... vacī... manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti).

2) āsavas which arise due to avijjā (avijjāpaccayā uppajjanti āsavā) and when avijjā vanishes and vijjā arises (avijjāvirāgā vijjuppādā), those vexatious and anguishing āsavas do not exist in him (evaṃsa te āsavā vighātapariḷāhā na honti).

Translating kāmāsavo, bhavāsavo, and avijjāsavo

The twofold division of the Vappa Sutta should be compared to the usual threefold division (D.3.216), namely:

1) kāmāsavo

2) bhavāsavo

3) avijjāsavo

Here, avijjāsavo corresponds to avijjāpaccayā uppajjanti āsavā, and kāmāsavo and bhavāsavo would then necessarily correspond to kāya... vacī... manosamārambhapaccayā uppajjanti āsavā because the division is comprehensive. There are no āsavas outside this twofold division. We infer from this that:

• avijjāsavo means the āsavo that arises due to avijjā.

• kāmāsavo means the āsavo that arises due to endeavour by body, speech, or mind in relation to sensuous pleasure, which we will call ‘the āsava due to pursuing sensuous pleasure.’

• bhavāsavo means the āsavo that arises due to endeavour by body, speech, or mind in relation to states of individual existence, which we will call ‘the āsava due to pursuing individual existence.’

Because we render āsava as ‘perceptual obscuration,’ these become:

• avijjāsavo: perceptual obscuration due to avijjā.

• kāmāsavo: perceptual obscuration due to pursuing sensuous pleasure.’

• bhavāsavo: perceptual obscuration due to pursuing individual existence.

Here the sources of āsavas are not themselves āsavas. Thus avijjāsava does not mean the āsava of avijjā but the āsava due to avijjā; and so on. This is in accordance with paṭiccasamuppāda which says āsava is due to avijjā (avijjāsamudayā āsavasamudayo (M.1.55).

We also see that āsavas are either paccayā uppajjanti āsavā (‘āsavas due to’) or samārambhapaccayā uppajjanti āsavā (‘āsavas due to pursuing’) the former occurring with avijjā the latter with acts of body, speech, and mind (kāya... vacī... mano).

Translating āsavā plural

In the cases above, āsava is in the singular case, indicating a state of perceptual obscuration (singular) due to some condition. But in the Nissāraṇīya Sutta (A.3.245) the āsavas are paccayā uppajjanti āsavā indicating perceptually obscuring states (plural) due to some condition. We have seen above that, when not associated with avijjā, āsavas are samārambhapaccayā uppajjanti āsavā, i.e. ‘perceptually obscuring states that arise due to pursuing.’ But in relation to mental factors like ill will or maliciousness, to have these states is to pursue them. Therefore we will refer to ‘perceptually obscuring states that arise due to ill will or maliciousness’ rather than ‘perceptually obscuring states that arise due to pursuing ill will or maliciousness.’ Accordingly, the Nissāraṇīya Sutta can be translated as follows:

• kāmapaccayā uppajjanti āsavā: perceptually obscuring states that arise due to pursuing sensuous pleasure

• vyāpādapaccayā uppajjanti āsavā: perceptually obscuring states that arise due to ill will

• vihesāpaccayā uppajjanti āsavā: perceptually obscuring states that arise due to maliciousness

• rūpapaccayā uppajjanti āsavā: perceptually obscuring states that arise due to pursuing refined material states of awareness

• sakkāyapaccayā uppajjanti āsavā: perceptually obscuring states that arise due to pursuing personal identity.

Potaliya Sutta: paccayā uppajjanti āsavā

The Potaliya Sutta (M.1.361) is another sutta where the connective is paccayā uppajjanti. It says that ‘whereas vexatious and anguishing perceptually obscuring states would arise due to killing, there are no vexatious and anguishing perceptually obscuring states in abstaining from it.’
☸ ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti

The same is said of stealing, lying, malicious speech, rapacious greed (giddhilobho), spiteful scolding (nindāroso), angry despair (kodhūpāyāso) and arrogance (atimāno). Here the words ‘pursuing’ is again redundant. To kill is to pursue killing. To be arrogant is to pursue arrogance.

Ārabhati Sutta: ārambhajā āsavā

The Ārabhati Sutta (A.3.165) says āsavas are ‘born of.’ For example, if someone kills and is conscience-stricken, he should be advised that perceptually obscuring states born of killing are found in him (ārambhajā āsavā saṃvijjanti), and perceptually obscuring states born of an uneasy conscience are developing (vippaṭisārajā āsavā pavaḍḍhanti). But to say that āsavas are ‘born of’ certain conditions is the same as saying they are ‘due to’ those conditions, which is our preferred phrasing.

How pursuit leads to āsavas

The way that pursuit leads to āsavas can be seen throughout the scriptures. For example:

1) There is the quality of loveliness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.
☸ Atthi bhikkhave subhanimittaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya (S.5.105).

2) And what are the issues that should not be contemplated that he contemplates?
☸ Katame ca bhikkhave dhammā na manasikaraṇīyā ye dhamme manasikaroti?

... Whatever issues that, when he contemplates them:

... unarisen perceptual obscuration due to pursuing sensuous pleasure arises, and arisen perceptual obscuration due to pursuing sensuous pleasure increases
☸ anuppanno vā kāmāsavo uppajjati uppanno vā kāmāsavo pavaḍḍhati

... unarisen perceptual obscuration due to pursuing individual existence arises, and arisen perceptual obscuration due to pursuing individual existence increases
☸ anuppanno vā bhavāsavo uppajjati uppanno vā bhavāsavo pavaḍḍhati

... unarisen perceptual obscuration due to uninsightfulness into reality arises, and arisen perceptual obscuration due to uninsightfulness into reality increases.
☸ anuppanno vā avijjāsavo uppajjati uppanno vā avijjāsavo pavaḍḍhati (M.1.7).

3) In this regard a bhikkhu, properly reflecting, abides with the faculty of sight restrained through restraint [of grasping, through mindfulness]. The vexatious and anguishing perceptually obscuring states that would arise if he were to abide with the faculty of sight unrestrained through unrestraint [of grasping, through mindfulness] do not arise for him when he abides with the faculty of sight restrained through restraint [of grasping, through mindfulness].
☸ Idha bhikkhave bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yaṃ hi'ssa bhikkhave cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā cakkhundriyasaṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti (M.1.9).

Sāsavo: ‘associated with perceptually obscuring states’

Sometimes the scriptures use the term sāsavo, which we render as ‘associated with perceptually obscuring states.’ For example, the Sāsava Sutta (A.5.242) says the factors of the wrong tenfold path are ‘associated with perceptually obscuring states.’
☸ micchādiṭṭhi... micchāvimutti. Ayaṃ vuccati bhikkhave sāsavo dhammo

Whereas right factors are ‘free of perceptually obscuring states’
☸ sammādiṭṭhi... sammāvimutti. Ayaṃ vuccati bhikkhave anāsavo dhammo ti.

The Sāsavadhamma Sutta (A.5.275) defines the issue in terms of acts, not path factors. It says that although unrighteous acts, like killing, are ‘associated with perceptually obscuring states’ (sāsavo dhammo) righteous acts, like refraining from killing, are not (anāsavo dhammo).

Here, unrighteous acts include stealing, sexual misconduct, lying, malicious speech, harsh speech, frivolous speech, greed (abhijjhā), ill will (vyāpādo), and wrong view [of reality] (micchādiṭṭhi).

Sabbāsava Sutta: examples of āsavas

We will now give specific examples of āsavas. The Sabbāsava Sutta (M.1.9) lists the first three ties to individual existence (saṃyojanāni):

• the view of personal identity
☸ sakkāyadiṭṭhi

• doubt [about the excellence of the teaching]
☸ vicikicchā

• adherence to observances and practices
☸ sīlabbataparāmāso

It says when the noble disciple reflects on the four noble truths these ties to individual existence are abandoned, and calls them ‘perceptually obscuring states to be abandoned by seeing’ (i.e. by seeing the four noble truths).
☸ sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso. Ime vuccanti bhikkhave āsavā dassanā pahātabbā.

These three ties are therefore āsavas, perceptually obscuring states.

Chabbisodhana Sutta: examples of āsavas

The Chabbisodhana Sutta (M.3.32) says an arahant may be asked in what way he knows and sees with regard to the six senses and their objects, that through being without grasping his mind is liberated [from perceptually obscuring states] (imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan ti).

He would reply that through the destruction, fading away, ending, giving up, and relinquishment (khayā virāgā nirodhā cāgā paṭinissaggā) of

• fondness (chando),

• attachment (rāgo),

• spiritually fettering delight (nandi),

• craving (taṇhā),

• clinging and grasping (upayupādānā),

• obstinate adherence, stubborn attachment, and identification (cetaso adhiṭṭhānābhinivesānusayā)

regarding the visual sense, visible objects, etc (cakkhusmiṃ āvuso rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu) he knows that his mind is liberated [from perceptually obscuring states] (vimuttaṃ me cittan ti pajānāmi).

Thus fondness, attachment etc are āsavas, perceptually obscuring states.

Dutiya Bhikkhu Sutta: examples of āsavas

The Dutiya Bhikkhu Sutta (S.5.8) equates destruction of perceptually obscuring states to the elimination of rāga, dosa, and moha:

• The elimination of attachment, hatred, and undiscernment of reality: the destruction of perceptually obscuring states is spoken of in that way.
☸ rāgavinayo dosavinayo mohavinayo ti āsavānaṃ khayo tena vuccatī ti.

Thus rāga, dosa, and moha are āsavas, perceptually obscuring states.

Sabbāsava and Kuṇḍaliya Suttas: examples of āsavas

Some examples of āsavas can be derived from comparison of texts. For example, the Sabbāsava Sutta says ‘vexatious and anguishing āsavas would arise if one were to abide with an uncontrolled faculty of sight.
☸ cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā (M.1.9).

The Kuṇḍaliya Sutta (S.5.73) explains what those āsavas are. It says if there is restraint of the sense faculties [from grasping, through mindfulness] (indriyasaṃvaro) one does not long for (nābhijjhati) or get excited by (nābhihaṃsati) or become attached to (na rāgaṃ janeti) delightful objects, nor become disconcerted by (na maṅku hoti), daunted (apatitthinacitto), dejected (adīnamanaso) or unbenevolent (avyāpannacetaso) regarding objectionable objects.

Longing, excitement, and attachment are therefore āsavas, perceptually obscuring states. And so are disconcertedness, dauntedness, dejectedness, and ill will (‘unbenevolence’).

Devadattavipatti and Dutiyalokadhamma Suttas: examples of āsavas

The Devadattavipatti Sutta (A.4.161) says a bhikkhu should abide continuously mastering (abhibhuyya abhibhuyya vihareyya) the eight worldly conditions (acquisition, loss, prestige, imprestige etc), otherwise vexatious and anguishing āsavas will arise (uppajjeyyuṃ āsavā vighātapariḷāhā).

The Dutiyalokadhamma Sutta (A.4.157) explains what those āsavas are. It says that instead of reflecting on the nature of the eight worldly conditions (so ca kho anicco dukkho vipariṇāmadhammo ti), the ignorant Everyman welcomes (anurujjhati) what he likes and rejects (paṭivirujjhati) what he dislikes.

Therefore welcoming and rejecting are āsavas, perceptually obscuring states.

Sampasādaniya Sutta: examples of āsavas

The Sampasādaniya Sutta (D.3.112) says the nine psychic powers, for example multiplying one’s body, are associated with perceptually obscuring states and with attachment (iddhi yā sāsavā saupadhikā). The association of sāsavā and saupadhikā suggests the two words are associated in meaning, and that attachment (upadhi) is therefore an āsava, a perceptually obscuring state.

Jatukaṇṇī Sutta: examples of āsavas

The Jatukaṇṇī Sutta says:

• For one completely free of greed for immaterial-factors-and-bodily-form, brahman, there are no āsavas by reason of which he would go into the power of death.
☸ Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇa
Āsavāssa na vijjanti yehi maccuvasaṃ vaje ti (Sn.v.1100).

Greed (gedha) is therefore an āsava, a perceptually obscuring state.

Mahācattārīsaka Sutta: examples of āsavas

The Mahācattārīsaka Sutta (M.3.72) says the eightfold path is twofold: one aspect is ‘associated with perceptually obscuring states, that is meritorious and results in attachment’ (sāsavo puññabhāgiyo upadhivepakko), the other aspect is not (ariyo anāsavo). The meaning āsava here is to be found in the word upadhivepakkā, ‘result in attachment.’

If āsavas ‘result in attachment,’ then they are represented by taṇhā because ‘when there is taṇhā, upadhi arises’ (taṇhāya sati upadhi hoti S.2.108). Therefore, as we have already noted above, taṇhā is an āsava, a perceptually obscuring state.

Āsavakkhaya Sutta: examples of āsavas

The Āsavakkhaya Sutta says:

‘Bhikkhus, I declare that the destruction of the āsavas is for one who knows and sees, not for one who does not know and see. Knowing and seeing what are the āsavas destroyed?
☸ Jānato ahaṃ bhikkhave passato āsavānaṃ khayaṃ vadāmi no ajānato no apassato. Kiñca bhikkhave jānato kiṃpassato āsavānaṃ khayo hoti

• This is suffering: knowing and seeing this [according to reality] the āsavas are destroyed.
☸ idaṃ dukkhan ti bhikkhave jānato passato āsavānaṃ khayo hoti

• ‘This is the origin of suffering’: knowing and seeing this [according to reality] the āsavas are destroyed.
☸ ayaṃ dukkhasamudayo ti jānato passato āsavānaṃ khayo hoti

• ‘This is the ending of suffering’: knowing and seeing this [according to reality] the āsavas are destroyed.
☸ ayaṃ dukkhanirodhoti jānato passato āsavānaṃ khayo hoti

• ‘This is the practice leading to the ending of suffering’: knowing and seeing this [according to reality] the āsavas are destroyed.
☸ ayaṃ dukkhanirodhagāminī paṭipadā ti jānato passato āsavānaṃ khayo hoti (S.5.434).

But knowing and seeing the four noble truths involves the ending of the second noble truth, which must therefore be the āsavas that are destroyed. Therefore the elements of the second noble truth are āsavas.

The full formula of the second noble truth is:

• It is this craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, namely craving for sensuous pleasure, craving for states of individual existence, and craving for the cessation of states of individual existence.
☸ yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī seyyathīdaṃ kāmataṇhā bhavataṇhā vibhavataṇhā.

This formula centres on three elements: taṇhā, nandi, and rāga. Therefore, as we have already noted, these three are āsavas, perceptually obscuring states.

Freeing oneself of āsavas: Dutiyahāliddikāni Sutta

Many suttas explain how to free oneself of the āsavas using the word vimutti, which means ‘liberation from the āsavas.’ For example, the Dutiyahāliddikāni Sutta (S.3.13) says vimutti comes from the destruction or relinquishment of nine āsavas:

• Through the destruction, fading away, ending, giving up, and relinquishment of fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification one’s mind is said to be liberated [from perceptually obscuring states]
☸ yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā... cittaṃ suvimuttan ti vuccati (S.3.13).

Freeing oneself of āsavas: Santatara Sutta

The Santatara Sutta (It.62) says one is liberated from the āsavas by attaining the ending of perception and sense impression (saññāvedayitanirodhadhātu) which in this quote is called simply nirodha:

• Those who profoundly understand the refined material states of awareness and are not stuck in the immaterial states of awareness, with the ending [of originated phenomena], they are liberated [from perceptually obscuring states].
☸ ye ca rūpe pariññāya arūpesu asaṇṭhitā
nirodhe ye vimuccanti (It.62).

Freeing oneself of āsavas: Pārileyyaka Sutta

The Pārileyyaka Sutta says the āsavas are immediately destroyed when one sees that the components of one’s identity are unlasting, originated, and dependently arisen:

• The ignorant Everyman considers bodily form to be the [absolute] Selfhood
☸ rūpaṃ attato samanupassati

... That considering is an originated phenomenon
☸ yā kho pana sā bhikkhave samanupassanā saṅkhāro so

... What is the basis, origin, object of genesis and production of that originated phenomenon?
☸ So pana saṅkhāro kinnidāno kiṃsamudayo kiñjātiko kimpabhavoti

... When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises.
☸ avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā

... That originated phenomenon is born from that
☸ tatojo so saṅkhāro

... That originated phenomenon, that craving, that sense impression, that sensation, that uninsightfulness into reality is unlasting, originated, dependently arisen.
☸ sopi kho saṅkhāro... taṇhā... vedanā... phasso... avijjā aniccā saṅkhatā paṭiccasamuppannā.

... When one knows and sees this, there is the immediate destruction of perceptually obscuring states
☸ anantarā āsavānaṃ khayo hoti (S.3.96).

Freeing oneself of āsavas: Sabbāsava Sutta

Given the wide-ranging nature of perceptually obscuring states it is no wonder that they must be overcome by a range of different methods. This is the subject of the Sabbāsava Sutta, which says perceptually obscuring states are abandoned in seven ways:

1) Contemplating issues that should be contemplated and not contemplating issues that should not be contemplated
☸ (Sutavā ariyasāvako) ye dhammā na manasikaraṇīyā te dhamme na manasikaroti ye dhammā manasikaraṇīyā te dhamme manasikaroti.

2) Abiding with the faculty of sight... faculty of mental cognisance restrained through restraint [of grasping, through mindfulness].
☸ bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto... manindriyasaṃvarasaṃvuto viharati

3) Using the robe, almsfood, abode, therapeutic requisites, properly reflecting.
☸ bhikkhu paṭisaṅkhā yoniso cīvaraṃ... gilānapaccayabhesajjaparikkhāraṃ paṭisevati

4) Enduring cold, heat... Enduring bodily sense impressions that are unpleasant, acute, sharp, piercing, displeasing, objectionable, and life-threatening.
☸ bhikkhu paṭisaṅkhā yoniso khamo hoti... uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

5) Avoiding wild elephants and horses... and unsuitable seats, unsuitable alms resorts, and unvirtuous friends that would make one’s knowledgeable companions in the religious life suspect one of unvirtuous ways of conduct
☸ bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti... Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ.

6) Not tolerating arisen sensuous, unbenevolent or malicious thoughts.
☸ bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ... vyāpādavitakkaṃ... vihiṃsāvitakkaṃ nādhivāseti

7) Developing the enlightenment factor of mindfulness... the enlightenment factor of detached awareness.
☸ bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ... upekkhā sambojjhaṅgaṃ bhāveti (M.1.7).

Destruction of āsavas starts at stream-entry

Although āsavakkhaya is prominently associated with arahantship, āsavas are in fact destroyed from stream-entry onwards. The three types of individuals who are at least stream-enterers but not arahants are called kāyasakkhī, diṭṭhappatto, and saddhāvimutto. The Kīṭāgiri Sutta (M.1.438) says that for each of these individuals some of his perceptually obscuring states are destroyed (ekacce āsavā parikkhīṇā honti). But before stream-entry, no perceptually obscuring states are destroyed (āsavā aparikkhīṇā honti, M.1.479). We will show below that these āsavas are otherwise known as saṃyojanāni i.e. ties to individual existence.

Destruction of āsavas: gradual process

Although many suttas say the āsavas are destroyed just before arahantship, the Uposatha Sutta (S.3.155) says destroying the āsavas is a more gradual process. The sutta compares the wearing away of āsavas to the wearing away of an adze handle. It says when a carpenter looks at the handle of his adze, he sees the impressions of his fingers and his thumb, but he does not know how much of the handle wore away that day, or how much on previous days. He only knows that when the handle is worn away, that it has worn away.

Likewise, when a bhikkhu abides devoted to spiritual development, no such knowledge occurs to him that so much of his āsavas were destroyed that day, or so much on previous days, yet when they are destroyed, the knowledge occurs to him that they have been destroyed (ettakaṃ vata me ajja āsavānaṃ khīṇaṃ ettakaṃ hiyyo ettakaṃ pare ti. Atha khvassa khīṇe khīṇaṃtveva ñāṇaṃ hoti). According to this, destroying the āsavas is a gradual, barely perceptible process.

Pañca nīvaraṇā: not āsavas

The Upakkilesa Sutta says that to overcome the āsavas one must first suppress the pañca nīvaraṇā:

• When one’s mind is free of these five defilements, it is pliable and workable and radiant, not brittle, but is properly collected for the destruction of perceptually obscuring states.
☸ Yato ca kho bhikkhave cittaṃ imehi pañcahi upakkilesehi vippamuttaṃ hoti taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammāsamādhīyati āsavānaṃ khayāya (A.3.16-17).

This implies that the pañca nīvaraṇā are different from āsavas.

Pañca nīvaraṇā: are practically āsavas

But the nīvaraṇas and āsavas have much in common, and although differentiating them is technically justifed, it is problematic to do so, because of their similarlty. For example:

1) Both are defiling and weakening of penetrative discernment:

• Him I call undiscerning of reality, Aggivessana, who has not abandoned perceptually obscuring states that are defiling... For it is through the non-abandonment of perceptually obscuring states that one is undiscerning of reality.
☸ Yassa kassaci aggivessana ye āsavā saṅkilesikā... appahīnā tamahaṃ sammūḷho ti vadāmi. Āsavānaṃ hi aggivessana appahānā sammūḷho hoti (M.1.250).

• Sensuous hankering (and each of the nīvaraṇas) is a spiritual obstruction, a spiritual hindrance, a spiritual defilement, a weakener of penetrative discernment.
☸ kāmacchando āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo (S.5.95).

2) Both nīvaraṇas and āsavas are productive of avijjā:

• With the origination of perceptual obscuration comes the origination of uninsightfulness into reality
☸ āsavasamudayā avijjāsamudayo (M.1.46-56).

• What is the condition that nourishes uninsightfulness into reality? The five hindrances, one should reply.
☸ ko cāhāro avijjāya? Pañca nīvaraṇā tissa vacanīyaṃ (A.5.116).

3) In our analysis above, certain factors found to be āsavas are also nīvaraṇas. For example, the first of the nīvaraṇas is kāmacchanda; and we have shown above that chanda is an āsava. The fifth of the nīvaraṇas is vicikicchā, which we have shown above is also an āsava.

4) The other three nīvaraṇas are linked to āsava via vimutta. We have shown in the Vimutta section that vimutta means ‘liberated from āsavas.’ The third and fourth of the nīvaraṇas are thīnamiddhaṃ and uddhacca kukkucca. These are treated like āsavas in this quote:

• My mind is [temporarily] liberated [from perceptually obscuring states]. I have abolished lethargy and torpor and thoroughly dispelled restlessness and anxiety. My energy is aroused. I pay attention as a matter of vital concern, not sluggishly.
☸ cittañca me suvimuttaṃ thīnamiddhañca me susamūhataṃ. Uddhacca kukkuccañca me suppaṭivinītaṃ. Āraddhañca me viriyaṃ aṭṭhikatvā manasikaromi no ca līnan ti (S.5.76-7).

The second nīvaraṇa is ill will, and this is shown to be an āsava via cetovimutta:

• If the liberation [from perceptually obscuring states] through [unlimited] goodwill is developed and cultivated, it is impossible, out of the question, that ill will would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa vyāpādo cittaṃ pariyādāya ṭhassatī ti (D.3.248).

Temporary and unshakeable liberation from āsava

That āsavas once destroyed do not return is proven by the stream-enterer’s situation. Some of his āsavas are destroyed (ekacce āsavā parikkhīṇā honti M.1.438) and the rest will certainly follow because he does not take an eighth [human] existence even if very negligently applied [to the practice] (kiñcāpi te honti bhusaṃ pamattā na te bhavaṃ aṭṭhamamādiyanti). This, therefore, is a feature of some āsavas: once destroyed, they do not return, even in succeeding lives.

But other āsavas are liable to return. This is implied in these two quotes, because cetovimutti means liberation from the āsavas:

1) To whatever extent there are unlimited liberations from perceptually obscuring states, the unshakeable liberation [from perceptually obscuring states] is declared the chief among them.
☸ yāvatā kho bhante appamāṇā cetovimuttiyo akuppā tāsaṃ cetovimutti aggamakkhāyati (S.4.297).

If some liberations from perceptually obscuring states are ‘unshakeable,’ then others are shakeable i.e. some āsavas are liable to return.

2) Then Venerable Godhika, abiding diligently, vigorously, and resolutely applied [to the practice] attained temporary liberation [from perceptually obscuring states]. But then Venerable Godhika fell away from that temporary liberation [from perceptually obscuring states].
☸ Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Atha kho āyasmā godhiko tāya sāmayikāya cetovimuttiyā parihāyi (S.1.120).

So, some āsavas are liable to return. These quotes therefore show that liberation from the āsavas is not necessarily unshakeable. The same point is seen in the Sabbāsava Sutta, which describes various modes of behaviour in which āsavas might arise, and if these modes of behaviour are avoided, then those āsavas do not exist. For example:

• In this regard a bhikkhu, properly reflecting, does not tolerate an arisen sensuous thought. He abandons it, dispels it, puts an end to it, eradicates it.
☸ Idha bhikkhave bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti vyantīkaroti. Anabhāvaṃ gameti.

... The vexatious and anguishing āsavas that would arise if he were not to dispel these things do not arise for him when he dispels them.
☸ Yaṃ hissa bhikkhave avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā. Vinodayato evaṃsa te āsavā vighātapariḷāhā na honti (M.1.11).

According to this, āsavas may or may not arise according to the standard of one’s practice. So even if they disappear, they may later reappear.

This contradiction of reappearing versus non-reappearing āsavas stems from the two categories of āsavas mentioned above, firstly, the broad, undefined category which practically includes the pañca nīvaraṇā, and secondly, the narrow, well-defined category which does not. Āsavas that are liable to reappear belong to the former category, whereas it seems that āsavas which are removed permanently are otherwise called saṃyojanāni, i.e. the ties to individual existence. We have already seen that the first three such ties are specifically called āsavas. These and the other seven ties to individual existence fall into two groups, as follows:

1) There are these five ties to individual existence in the low plane of existence
☸ Pañcimāni bhikkhave orambhāgiyāni saṃyojanāni. Katamāni pañca:

• view of personal identity
☸ sakkāyadiṭṭhi

• doubt [about the excellence of the teaching]
☸ vicikicchā

• adherence to observances and practices
☸ sīlabbataparāmāso

• sensuous hankering
☸ kāmacchando

• ill will
☸ vyāpādo (S.5.61-62).

2) There are these five ties to individual existence in the middle and high planes of existence. What five?
☸ pañcimāni bhikkhave uddhambhāgiyāni saṃyojanāni. katamāni pañca?

• attachment to the refined material states of awareness
☸ rūparāgo

• attachment to immaterial states of awareness
☸ arūparāgo

• self-centredness
☸ māno

• vanity
☸ uddhaccaṃ

• uninsightfulness into reality
☸ avijjā (S.5.61-62).

Āsavas and rebirth

That āsavas play an important role in rebirth is evident in these quotes:

1) Perceptually obscuring states that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death;
☸ ye āsavā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇīyā (M.1.250).

2) ‘Those perceptually obscuring states through which I might have become a deva... a heavenly musician... a deity... a human being have been abandoned by me, chopped down at the root, completely and irreversibly destroyed.’
☸ Yesaṃ kho ahaṃ brāhmaṇa āsavānaṃ appahīṇattā devo... gandhabbo... yakkho... manusso bhaveyyaṃ te me āsavā pahīṇā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā (A.2.38).

3) What is the variety in perceptually obscuring states?
☸ Katamā ca bhikkhave āsavānaṃ vemattatā

... There are perceptually obscuring states leading to hell, to the animal realm, to the realm of ghosts, to the human realm, and to the heavenly realms.
☸ atthi bhikkhave āsavā nirayagāminiyā... tiracchānayonigāminiyā... pettivisayagāminiyā... manussalokagāminiyā... devalokagāminiyā... ayaṃ vuccati bhikkhave āsavānaṃ vemattatā (A.3.414).

Āsavas and unpleasant karmic consequences

Āsavas lead to renewed states of individual existence, suffering, unpleasant karmic consequences (āsavā saṅkilesikā ponobhavikā sadarā dukkhavipākā M.1.250). This can be illustrated with the following quotes concerning taṇhā, which we have said above is an āsava.

• The more such beings pursue sensuous pleasure the more their craving for sensuous pleasure increases and the more they are tormented by sensuous passion
☸ Yathā yathā kho māgandiya sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati kāmapariḷāhena ca pariḍayhanti. (M.1.507-8).

• For one who abides attached, tethered [to individual existence], undiscerning of reality, contemplating sweetness, the five grasped aggregates are heaped up in the future. Craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, grows.
Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobhavikā nandirāgasahagatā tatra tatrābhinandinī sā cassa pavaḍḍhati.

... One’s physical and psychological sufferings, torments, and anguishes increase.
Tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti

... One experiences physical and psychological unpleasantness
so kāyadukkhampi cetodukkhampi paṭisaṃvedeti (M.3.287).

Illustrations

Illustration: āsavā, perceptually obscuring states

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect, one experiences it with a mind of attachment and persists in cleaving to it.
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto
Sārattacitto vedeti tañca ajjhosa tiṭṭhati

The perceptually obscuring states develop, the origin of individual existence, leading to renewed states of individual existence.
☸ Tassa vaḍḍhanti āsavā bhavamūlā bhavagāmino ti (Th.v.98; S.4.76).

Illustration: āsavānaṃ, perceptually obscuring states

This, bhikkhu, is a designation for the Untroubled: the elimination of attachment, hatred, and undiscernment of reality.
☸ Nibbānadhātuyā kho etaṃ bhikkhu adhivacanaṃ rāgavinayo dosavinayo mohavinayoti.

The destruction of perceptually obscuring states is spoken of in that way.
☸ Āsavānaṃ khayo tena vuccatī ti (S.5.8).

Illustration: sāsavo, perceptually obscuring states

One thing to be profoundly understood: sensation associated with perceptually obscuring states is productive of grasping.
☸ Katamo eko dhammo pariññeyyo? Phasso sāsavo upādāniyo (D.3.272).

Illustration: sāsavaṃ, associated with perceptually obscuring states

Whatever bodily form there is, past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near,
☸ yaṃ kiñci bhikkhave rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā

associated with perceptually obscuring states
☸ sāsavaṃ

and productive of grasping
☸ upādāniyaṃ

this is called the aggregate of grasped bodily form
☸ ayaṃ vuccati rūpūpādānakkhandho (S.3.47).

Illustration: āsavesu, perceptually obscuring states

And what is diligence [in the practice]?
☸ Katamo ca bhikkhave appamādo

In this regard a bhikkhu protects the mind against perceptually obscuring states and against states associated with perceptually obscuring states.
☸ Idha bhikkhave bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu (S.5.232).

Illustration: āsavā, perceptually obscuring states

And what are the perceptually obscuring states to be abandoned by enduring?
☸ Katame ca bhikkhave āsavā adhivāsanā pahātabbā?

In this regard a bhikkhu, properly reflecting, endures cold, heat, hunger, and thirst; the touch of horseflies, mosquitoes, wind, sun, and snakes. He endures ill-spoken, unwelcome words and arisen bodily sense impressions that are unpleasant, acute, sharp, piercing, displeasing, objectionable, and life-threatening.
☸ Idha bhikkhave bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

The vexatious and anguishing perceptually obscuring states that would arise if he were not to endure these things do not arise for him when he endures them.
☸ Yaṃ hissa bhikkhave anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti.

These are called the perceptually obscuring states to be abandoned by enduring.
☸ Ime vuccanti bhikkhave āsavā adhivāsanā pahātabbā (M.1.10).

Illustration: āsavānaṃ, perceptually obscuring states

Five things developed and cultivated lead to the destruction of perceptually obscuring states:
☸ āsavānaṃ khayāya saṃvattanti

In this regard a bhikkhu is one who

• abides contemplating the unloveliness of the body
☸ asubhānupassī kāye viharati.

• perceives the loathsome nature of digestion.
☸ āhāre paṭikkūlasaññī.

• perceives disgust for the whole world [of phenomena].
☸ sabbaloke anabhiratasaññī.

• contemplates the unlastingness of all originated phenomena.
☸ sabbasaṅkhāresu aniccānupassī.

• and for whom the perception of [the ever-present possibility of] death is well-established within himself.
☸ maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti (A.3.83).

*Āsā

Renderings

• āsā: expectation

• āsā: hope

Introduction

Parenthesis

Where an object of expectation is needed, we parenthesise ‘[for anything]’ or ‘[for anything in the world],’ following the first quote:

1) Having loosened the spiritual shackle of grasping by which they are bound [to the realm of death], they nurse no expectations for anything in the world.
☸ Ādānaganthaṃ gathitaṃ visajja āsaṃ na kubbanti kuhiñci loke (Sn.v.794).

2) ‘He who is not relying on [the fulfilment of any] expectation [for anything in the world];
☸ Āsaṃ anissāya (Sn.v.474).

3) He in whom there are no expectations [for anything] in either this world or the world beyond.
☸ Āsā yassa na vijjanti asmiṃ loke paramhi ca (Sn.v.634).

Illustrations

Illustration: āsāya, expectantly; āsā, expectation

The field is ploughed expectantly. The seed is sown expectantly. Merchants go to sea expectantly, bringing back wealth. Let that expectation in which I rest [my hopes] be realised.
☸ Āsāya kasate khettaṃ bījaṃ āsāya vappati
Asāya vāṇijā yanti samuddaṃ dhanahārakā
Yāya āsāya tiṭṭhāmi sā me āsā samijjhatu (Th.v.530).

Illustration: āsā, expectation

The expectation [of receiving] robe material is disappointed.
☸ cīvarāsā vā upacchinnā (Vin.3.196).

Illustration: āsā, expectation

There are certain ascetics and Brahmanists who teach thus, who hold this view: If one lives the religious life while nursing an expectation, one will not procure any benefit.
☸ Eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino āsañcepi karitvā brahmacariyaṃ caranti abhabbā phalassa adhigamāya (M.3.138).

Illustration: āsā, expectation

If one squeezes the udder of a recently-calved cow while nursing an expectation one could [nonetheless] procure milk.
☸ Āsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya bhabbo khīrassa adhigamāya (M.3.143).

Illustration: āso, expectation

There are these three types of persons found in the world. Which three. One without expectation. One who is full of expectation. One who is rid of expectation.
☸ Tayome bhikkhave puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo: nirāso āsaṃso vigatāso.

What is the person without expectation. Here, a person has been reborn in a low family... He hears that the khattiyas have anointed such-and-such a khattiya. It does not occur to him [to think:] ‘When will the khattiyas anoint me?’
☸ Katamo ca bhikkhave puggalo nirāso: idha bhikkhave ekacco puggalo nīce kule paccājāto hoti... So suṇāti itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisittāti tassa na evaṃ hoti: kudassu nāma mamampi khattiyā khattiyābhisekena abhisiñcissantīti.

What is the person who is full of expectation? Here, someone is the eldest son of a head-anointed khattiya king... He hears that the khattiyas have anointed such-and-such a khattiya. It occurs to him [to think:] ‘When will the khattiyas anoint me?’
☸ Katamo ca bhikkhave puggalo āsasaṃso. Idha bhikkhave rañño khattiyassa muddhāvasittassa jeṭṭho putto hoti ābhiseko anabhisitto macalappatto. So suṇāti itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisittoti. Tassa evaṃ hoti. Kudassu nāma mamampi khattiyā khattiyābhisekena abhisiñcissantīti (A.1.107-8).

Illustration: āsā, expectation

On account of what are things agreeable in the world, and wanted in the world? And what is the source of the expectation and hope that a man has for the hereafter?
☸ Piyā su lokasmiṃ kutonidānā ye cā pi lobhā vicaranti loke
Āsā ca niṭṭhā ca kutonidānā ye samparāyāya narassa honti (Sn.v.864).

Things are agreeable and wanted in the world on account of desire. Desire is also the source of the expectation and hope that a man has for the hereafter.
☸ Chandānidānāni piyāni loke ye cā pi lobhā vicaranti loke
Āsā ca niṭṭhā ca itonidānā ye samparāyāya narassa honti (Sn.v.865).

Comment:

Niṭṭhā: ‘hope.’ PED calls niṭṭhā ‘aim.’ This would give ‘what is the source of the aim that a man has for the hereafter.’ Norman calls it ‘fulfilment [of hope]’ which likewise does not fit.

Illustration: āsā, hope

The hope is established in me to become a once-returner.
☸ Āsā ca pana me santiṭṭhati sakadāgāmitāyā ti (D.2.206).

Illustration: āsā, hope

Two hopes are difficult to abandon. Which two? The hope to get something, and the hope to survive.
☸ Dvemā bhikkhave āsā duppajahā. Katamā dve: lābhāsā ca jīvitāsā ca. Imā kho bhikkhave dve āsā duppajahāti (A.1.86).

*Āhāra

Renderings

• āhāra: existential nourishment

• āhāra: nourishing condition

• āhāra: nourishment

• āhāra: food

• āhāra: diet

• āhāra: digestion

• āhāra: fuel/firing

Introduction

Existential nourishment

The four kinds of āhārā are for ‘the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]’ (bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya). Therefore we call them the four kinds of existential nourishment.

Comment: Norman says sambhavesīnaṃ is the future active participle in -esin (Elders Verses I n.527), to be translated with the words ‘about to.’

Illustrations

Illustration: āhāro, nourishment

Suppose there was a great tree and all its roots going downwards and across would send the sap upwards. With that as nourishment, with that as sustenance, that great tree would stand for a very long time
☸ Seyyathā pi bhikkhave mahārukkho tassa yāni ceva mūlāni adhogamāni yāni ca tiriyaṅgamāni sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evaṃ hi so bhikkhave mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya (S.2.86).

Illustration: āhāra, nourishment; āhāro, food

What now if I allowed medicine for bhikkhus, both medicine itself as well as what could be regarded as medicine, which though it serves as nourishment in the world, could not be regarded as gross food?
☸ Kinnū kho ahaṃ bhikkhūnaṃ bhesajjaṃ anujāneyyaṃ yaṃ bhesajjañceva assa bhesajjasammatañca lokassa āhāratthañca phareyya na ca oḷāriko āhāro paññāyeyyā ti (Vin.1.199).

Illustration: āhāro, food

Without food, he shrivelled up.
☸ Ussussati anāhāro (Sn.v.985).

Illustration: āhāra, food

Seeing that the body subsists on food, I go searching.
☸ Āhāraṭṭhitiko samussayo iti disvāna carāmi esanaṃ (Th.v.123).

Illustration: āhāraṃ, food

The ascetic disciples of the Sakyans’ Son eat righteous food
☸ dhammikaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti

The ascetic disciples of the Sakyans’ Son eat blameless food
☸ anavajjaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti (S.3.240).

Illustration: āhāraṃ, food

Wouldn’t they eat that food only for the sake of crossing the desert?
☸ Nanu te bhikkhave yāvadeva kantārassa nittharaṇatthāya āhāraṃ āhareyyunti? (S.2.99).

Illustration: āhāra, food

This [wretched human] body has come into being through food, sister. With the help of food, food must be abandoned.
☸ Āhārasambhūto ayaṃ bhagini kāyo. Āhāraṃ nissāya āhāro pahātabbo (A.2.145).

Illustration: āhāra, food

And what is the origination of the body?
☸ Ko ca bhikkhave kāyassa samudayo.

With the origination of food comes the origination of the body. With the ending of food comes the vanishing of the body.
☸ Āhārasamudayā kāyassa samudayo āhāranirodhā kāyassa atthaṅgamo (S.5.184).

Illustration: āhāro, diet

There my name was so-and-so, my clan was so-and-so, my caste was so-and-so, my diet was such-and-such.
☸ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro (A.1.167).

Illustration: āhāre, digestion

If a bhikkhu’s mind is imbued with the perception of the loathsome nature of digestion, his mind draws back, bends back, turns away from craving for flavours and is not attracted to them, and either indifference or loathing is established in him.
☸ Āhāre paṭikkūlasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti (A.4.47).

Illustration: āhāro, firing

Suppose a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would cast dry grass, dry cowdung, and dry wood into it from time to time.
tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya sukkhāni ca gomayāni pakkhipeyya sukkhāni ca kaṭṭhāni pakkhipeyya

Thus, with that as firing, with that as fuel, that great bonfire would burn for a very long time.
evaṃ hi so bhikkhave mahā aggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya (S.2.84-90).

Illustration: āhāro, fuel

Just as an oil lamp burns because of oil and a wick, and with the exhaustion of the oil and wick it is extinguished through lack of fuel,
☸ Seyyathā pi assaji telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya (S.3.126).

Illustration: āhāro, fuel

A fire blazes because of its firing of grass and sticks. When this is exhausted, and no more is brought to it, then being without fuel, it is simply reckoned as extinguished.
☸ Yaṃ hi so gotama aggi tiṇakaṭṭhūpādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto'teva saṅkhaṃ gacchatī ti

Illustration: āhārā, existential nourishment

There are these four kinds of existential nourishment for the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]. Which four?
☸ Cattāro me āvuso āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro.

• physical food, gross or subtle
☸ kabaliṅkāro āhāro oḷāriko vā sukhumo vā

• secondly, sensation
☸ phasso dutiyo

• thirdly, mental intentional effort
☸ manosañcetanā tatiyā

• fourthly, the stream of consciousness
☸ viññāṇaṃ catutthaṃ (M.1.48).

Comment:

Norman views sambhavesīnaṃ as the future active participle in -esin (Elders Verses I, n.527), to be translated with the words ‘about to.’

Illustration: āhāro, existential nourishment

The existential nourishment of a stream of consciousness is a necessary condition for future renewed states of individual existence and rebirth.
☸ viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo (S.2.13).

Illustration: āhāra, existential nourishment

All beings subsist on existential nourishment.
☸ sabbe sattā āhāraṭṭhitikā (D.3.211).

Illustration: āhāra, existential nourishment

Whatever suffering arises, all of it arises dependent on existential nourishment. Through the ending of existential nourishment, there is no arising of suffering.
☸ Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayā
Āhārānaṃ nirodhena natthi dukkhassa sambhavo.

Recognising this danger, that suffering arises dependent on existential nourishment, profoundly understanding all existential nourishment, one is free of attachment to all existential nourishment.
☸ Etamādīnavaṃ ñatvā dukkhaṃ āhārapaccayā
Sabbāhāraṃ pariññāya sabbāhāramanissito (Sn.v.747-9).

Illustration: āhārā, existential nourishment

With the origination of craving comes the origination of existential nourishment.
☸ taṇhāsamudayā āhārasamudayo

With the ending of craving comes the ending of existential nourishment.
☸ taṇhānirodhā āhāranirodho

The practice leading to the ending of existential nourishment is the noble eightfold path
☸ ayameva ariyo aṭṭhaṅgiko maggo āhāra nirodhagāminī paṭipadā (M.1.48).

Illustration: āhāra, existential nourishment

What is born, brought about, arisen, produced, originated, unenduring,
☸ Jātaṃ bhūtaṃ samuppannaṃ kataṃ saṅkhatamaddhuvaṃ

Conjoined with old age and death,
☸ Jarāmaraṇasaṅghātaṃ

A hotbed of illnesses,
☸ roganiḍḍhaṃ

Easily destroyed
☸ pabhaṅguṇaṃ

Having existential nourishment as its support and source
☸ āhāranettippabhavaṃ

It is not fit to be delighted in
☸ nālaṃ tadabhinandituṃ (It.38).

Illustration: āhāra, food; nourishing condition

Just as this [wretched human] body subsists on food, it survives because of food, without food it does not survive
☸ Seyyathā pi bhikkhave ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhati. Anāhāro no tiṭṭhati.

Likewise the seven factors of enlightenment subsist on nourishing conditions, they survive because of nourishing conditions, without nourishing conditions they do not survive.
☸ Evameva kho bhikkhave satta bojjhaṅgā āhāraṭṭhitikā āhāraṃ paṭicca tiṭṭhanti. Anāhārā no tiṭṭhanti.

What is the condition that nourishes both the arising of the unarisen enlightenment factor of mindfulness, and the perfection through spiritual cultivation of the arisen enlightenment factor of mindfulness?
☸ Ko ca bhikkhave āhāro anuppannassa vā satisambojjhaṅgassa uppādāya uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?

There are things that support the enlightenment factor of mindfulness. Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of mindfulness, and the perfection through spiritual cultivation of the arisen enlightenment factor of mindfulness.
☸ Atthi bhikkhave satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā (S.5.65).

Illustration: āhāro, nourishing condition

There are things that support the enlightenment factor of detached awareness. Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of detached awareness, and the perfection through spiritual cultivation of the arisen enlightenment factor of detached awareness.
☸ Atthi bhikkhave upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā (S.5.105).

Illustration: āhāro, nourishing condition

What is the condition that nourishes uninsightfulness into reality? The five hindrances, one should reply.
☸ ko cāhāro avijjāya? Pañca nīvaraṇā tissa vacanīyaṃ (A.5.116).

Illustration: āhāro, nourishing condition

And what is the condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering?
☸ Ko ca bhikkhave āhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya

There is the quality of loveliness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.
☸ Atthi bhikkhave subhanimittaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya (S.5.102-3).

Illustration: āhāraṃ, nourishing condition

Craving for states of individual existence has a specific and necessary condition.
☸ idappaccayā bhavataṇhā ti.

It has a nourishing condition, I declare, not no nourishing condition.
Bhavataṇhampahaṃ bhikkhave sāhāraṃ vadāmi no anāhāraṃ

What is its nourishing condition?
☸ ko cāhāro bhavataṇhāya

Uninsightfulness into reality, one should reply.
☸ avijjā tissa vacanīyaṃ (A.5.117).

Illustration: āhāro, nourishing condition

Virtuous friendship is a condition that nourishes virtuous practices.
☸ kalyāṇamittatā sīlānaṃ āhāro (A.5.136).

Illustration: āhāraṃ nourishing condition

Faith [in the perfection of the Perfect One’s enlightenment] has a nourishing condition, I declare, not no nourishing condition.
☸ Saddhampahaṃ bhikkhave sāhāraṃ vadāmi no anāhāraṃ.

And what is the condition that nourishes faith [in the perfection of the Perfect One’s enlightenment]?
☸ Ko cāhāro saddhāya

Listening to the true teaching, one should reply.
☸ saddhammasavanantissa vacanīyaṃ (A.5.115).

Illustration: āhāra, nourishing condition

―Bhikkhus, do you see, ‘This is brought about?’
☸ bhūtamidan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?
☸ tadāhārasambhavan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?
☸ tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhamman ti bhikkhave passathā ti?

―Yes, bhante (M.1.260).

I

*Itibhavābhava

Renderings

• itibhavābhava: honour and renown

Introduction

Rendering Itibhavābhava

Itibhavābhava is usually rendered in terms of ‘being’ or ‘becoming’ or ‘existence.’ For example:

• Bodhi: We do not think thus about the Blessed One: ‘The recluse Gotama teaches the Dhamma... for the sake of some better state of being.’
☸ itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī ti (M.2.238).

• Bodhi: I did not go forth from the household life into homelessness... for the sake of becoming this or that.
☸ na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito (A.1.147).

• Norman: That bhikkhu... [who] has gone beyond the state of [being reborn in] such-and-such an existence.
☸ itibhavābhavatañca vītivatto (Sn.v.6).

Saṅgīti Sutta: aspiration for divine rebirth

The idea that bhikkhus might live the religious life for the purpose of some future happy existence is supported by the Saṅgīti Sutta (D.3.239), which says:

• A bhikkhu lives the religious life aspiring to rebirth amongst some group of devas, thinking that through his observances, practices, austerities, and religious life he will become a greater or lesser deva.
☸ Puna ca paraṃ āvuso bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmī devaññataro vā ti (D.3.239).

But itibhavābhava more likely involves desire for things of the present life, specifically the desire for honour and renown, because the scriptures unvaryingly place (1) itibhavābhava and (2) honour and renown in corresponding positions beside unvirtuous desires for robe material, almsfood, and abodes.

Itibhavābhava: honour and renown

Although itibhavābhava occurs in the scriptures 48 times, in only 3 cases is there any meaningful context, which are as follows:

1) Taṇhā Sutta

• Craving arises in a bhikkhu on account of robe material, almsfood, abodes, and itibhavābhava.
☸ Cīvarahetu... Piṇḍapātahetu... Senāsanahetu...
Itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati (A.2.248).

2) Ādhipateyya Sutta

• It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor itibhavābhava.
☸ na kho panā'haṃ cīvarahetu... piṇḍapātahetu... senāsanahetu... itibhavābhavahetu agārasmā anagāriyaṃ pabbajito (A.1.147).

3) Kinti Sutta

• We do not think this about the Blessed One: ‘The ascetic Gotama explains his teaching for the sake of robe material, almsfood, abodes, or itibhavābhava.
☸ Na kho no bhante bhagavati evaṃ hoti cīvarahetu vā... piṇḍapātahetu vā... senāsanahetu vā... itibhavābhavahetu vā samaṇo gotamo dhammaṃ deseti tī (M.2.238).

Thus the unvirtuous search for itibhavābhava is always associated with unvirtuous searches for robe material, almsfood, and abodes.

Itibhavābhava corresponds to honour and renown

Unvirtuous searches for gains (e.g. robe material, almsfood, and abodes) are linked in some suttas to sakkārasiloka. For example, the Mātugāma Sutta says a bhikkhu could be more obsessed by gains, honour, and renown than by a woman:

• Even if a woman when one is alone with her might not obsess one’s mind, still gains, honour, and renown might obsess one’s mind.
☸ na tassa bhikkhave mātugāmo eko ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati (S.2.235)

The Mahāsāropama Sutta warns:

• This religious life does not have gains, honour, and renown as its true benefit.
☸ nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ (M.1.197).

If one compares these two searches:

1) searches for robe material, almsfood, abodes, and itibhavābhava

2) searches for gains, honour, and renown

Then:

1) robe material, almsfood, and abodes correspond to ‘gains’

2) itibhavābhava corresponds to ‘honour and renown.’

Teaching: Āmisasikkhāpadaṃ

We have seen that the bhikkhus denied that the Buddha explained his teaching for the sake of robe material, almsfood, abodes, or itibhavābhava. Because other suttas cover the same territory in different terms, they shed light on itibhavābhava. For example, the Āmisasikkhāpadaṃ rule says it is an offence for bhikkhus to wrongfully say:

• Elder bhikkhus instruct the bhikkhunīs for the sake of worldly benefits.
☸ Āmisahetu therā bhikkhū bhikkhuniyo ovadantī ti (Vin.4.58).

The Word Analysis defines worldly benefits like this:

• For the sake of worldly benefits means: for the sake of robes, almsfood, abodes, therapeutic requisites, honour, respect, and veneration.
☸ Amisahetu ti cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārehetu sakkārahetu garukārahetu manatahetu vandanahetu pujanahetu.

Similarly, the Udāyī Sutta says one should explain the teaching to others with the thought:

• I will speak step-by-step
☸ Ānupubbīkathaṃ kathessāmīti paresaṃ dhammo desetabbo

• I will speak observing a proper method of exposition
☸ Pariyāyadassāvī kathaṃ kathessāmīti paresaṃ dhammo desetabbo

• I will speak out of sympathy
☸ Anuddayataṃ paṭicca kathaṃ kathessāmīti paresaṃ dhammo desetabbo

• I will speak not for the sake of worldly benefits
☸ Na āmisantaro kathaṃ kathessāmīti paresaṃ dhammo desetabbo

• I will speak without hurting myself or others
☸ Attānañca parañca anupahacca kathaṃ kathessāmī ti paresaṃ dhammo desetabbo (A.3.184).

Both the Āmisasikkhāpadaṃ rule and the Udāyī Sutta link teaching to worldly benefits, where worldly benefits is defined in the rule as robes, almsfood, abodes, therapeutic requisites, honour, respect, and veneration. This corresponds to the list of advantages that were not reasons for the Buddha explaining his teaching i.e. robe material, almsfood, abodes, or itibhavābhava. According to these lists, itibhavābhava stands for honour, respect, and veneration.

Illustrations

Illustration: itibhavābhava, honour and renown

Craving arises in a bhikkhu on account of robe material, almsfood, abodes, and honour and renown
☸ Cīvarahetu... Piṇḍapātahetu... Senāsanahetu...
Itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati (A.2.248).

Illustration: itibhavābhava, honour and renown

It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.
☸ na kho panā'haṃ cīvarahetu... piṇḍapātahetu... senāsanahetu... itibhavābhavahetu agārasmā anagāriyaṃ pabbajito (A.1.147).

Illustration: itibhavābhava, honour and renown

We do not think this about the Blessed One: ‘The ascetic Gotama explains his teaching for the sake of robe material, almsfood, abodes, or honour and renown.
☸ Na kho no bhante bhagavati evaṃ hoti cīvarahetu vā... piṇḍapātahetu vā... senāsanahetu vā... itibhavābhavahetu vā samaṇo gotamo dhammaṃ deseti tī (M.2.238).

Illustration: itibhavābhava, honour and renown

He in whom there is no inward anger, and who has transcended [craving for] honour and renown,
Yassantarato na santi kopā itibhavābhavatañca vītivatto (Sn.v.6).

Norman’s translation:

• That bhikkhu in whom there are no angers inwardly, and [who] has gone beyond the state of [being reborn in] such-and-such an existence,.

Illustration: itibhavābhavakathā, talk of honour and renown

I will not talk that kind of talk which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being... that is to say:
☸ So yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā... seyyathīdaṃ

Talk of kings, talk of thieves, talk of great ministers... legends about the world, legends about the sea, talk of honour and renown.
☸ rājakathā corakathā mahāmattakathā... lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti evarūpiṃ kathaṃ na kathessāmiti (M.3.113).

*Imaṃ kāyaṃ

Renderings

• imaṃ kāyaṃ: this [wretched human] body

Introduction

Justifying parentheses

1) We call imaṃ kāyaṃ ‘this [wretched human] body.’ The parenthesis ‘wretched’ is justified because the dictionaries say ayaṃ and idaṃ often imply sarcasm or contempt:

• Imaṃ has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ).

• DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’

2) The parenthesis ‘human’ is for stylistic purposes. The same idea is seen in Pāli, because the suttas sometimes refer to the human body as mānusaṃ dehaṃ (S.1.27). Thus we take imaṃ kāyaṃ as standing for imaṃ [mānusaṃ] kāyaṃ.

Illustrations

Illustration: imasmiṃ kāye, this [wretched human] body

Now, willingly, let blows from hands affect this [wretched human] body, let bows from clods of earth affect it and blows from sticks affect it and blows from weapons affect it, for this teaching of the Buddhas is being done.
☸ Kāmaṃdāni imasmiṃ kāye pāṇisamphassāpi kamantu leḍḍusamphassāpi kamantu daṇḍasamphassāpi kamantu satthasamphassāpi kamantu karīyati hidaṃ buddhānaṃ sāsanan ti (M.1.186).

Illustration: imaṃ kāyaṃ, this [wretched human] body

When this [wretched human] body is bereft of three states―vitality, warmth, and consciousness―it is then discarded and forsaken, left lying senseless like a log.
☸ Yadā kho āvuso imaṃ kāyaṃ tayo dhammā jahanti āyu usmā ca viññāṇaṃ athāyaṃ kāyo ujjhito avakkhitto seti yathā kaṭṭhaṃ acetananti (M.1.296).

Illustration: imaṃ kāyaṃ, this [wretched human] body

‘Come friends, lift this [wretched human] body of mine onto the bed and carry it outside before it is scattered in this very world like a handful of chaff.’
☸ etha me āvuso imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha purā’yaṃ kāyo idheva vikirati seyyathāpi bhusamuṭṭhiti (S.4.40).

Illustration: imaṃ kāyaṃ, this [wretched human] body

I took delight in ornaments and finery. Afflicted by lust for sensuous pleasure, I ministered to this [wretched human] body by bathing it, and anointing it [with oil and perfume].
☸ Vibhūsāmaṇḍanaratā nahāpanucchādanehi va
Upakāsiṃ imaṃ kāyaṃ kāmarāgena aṭṭitā (Thī.v.89).

Illustration: imaṃ kāyaṃ, this [wretched human] body

‘So it is, householder, so it is. This [wretched human] body of yours is ailing, enveloped and smothered [in ailments]. If anyone carrying around [such a wretched] body were to claim to be healthy even for a moment, that would only be folly. ’
☸ Evametaṃ gahapati evametaṃ gahapati. Āturohāyaṃ gahapati kāyo aṇḍabhūto pariyonaddho. Yo hi gahapati imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya kimaññatra bālyā (S.3.1).

Illustration: imaṃ kāyaṃ, this [wretched human] body

The foolish common men who cherish this [wretched human] body cause the terrible cemeteries to grow. They take on renewed states of individual existence.
☸ Yemaṃ kāyaṃ mamāyanti andhabālā puthujjanā
Vaḍḍhenti kaṭasiṃ ghoraṃ ādiyanti punabbhavaṃ (Th.v.575).

Illustration: imaṃ kāyaṃ, this [wretched human] body

Those who abandon [attachment to] this [wretched human] body as if it were a dung-smeared snake, having rejected the origin of individual existence will realise the Untroubled and be free of perceptually obscuring states.
☸ Yemaṃ kāyaṃ vivajjenti gūthalittaṃ va pannagaṃ
Bhavamūlaṃ vamitvāna parinibbissantināsavā ti (Th.v.576).

Illustration: imasmiṃ kāye, this [wretched human] body

And what, Ānanda, is the perception of the danger [of the body]? In this regard, Ānanda, a bhikkhu... reflects that this [wretched human] body is very unpleasant and a great danger. Many illnesses arise in it, namely, illnesses of the eye, ear, nose... cold, heat, hunger, thirst, faeces and urine. Thus he abides contemplating the danger of this [wretched human] body.
☸ Katamācānanda ādīnavasaññā? Idhānanda bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā itipaṭisañcikkhatibahu dukkho kho ayaṃ kāyo bahu ādīnavo. Iti imasmiṃ kāye vividhā ābādhā uppajjanti seyyathīdaṃ cakkhurogo sotarogo ghānarogo... sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ti. Iti imasmiṃ kāye ādīnavānupassī viharati (A.5.110).

Illustration: imasmiṃ kāye, this [wretched human] body

Just as a butcher or his apprentice having killed a cow and cut it into pieces were seated with it at a crossroads, the bhikkhu contemplates this very body however placed or disposed in terms of material phenomena; likewise a bhikkhu contemplates this very body however placed or disposed in terms of material phenomena: ‘In this [wretched human] body there is the Solidness Phenomenon, the Liquidness Phenomenon, the Warmth Phenomenon, and the Gaseousness Phenomenon.’
☸ seyyathāpi bhikkhave dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā cātummahāpathe bilaso paṭivibhajitvā nisinno assa evameva kho bhikkhave bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: atthi imasmiṃ kāye paṭhavīdhātu āpodhātu tejodhātu vāyodhātū ti (M.1.58).

Illustration: imasmiṃ kāye, this [wretched human] body

A ‘carbuncle’ is a metaphor for this [wretched human] body made of the four great material phenomena. It has nine openings, nine orifices. Whatever oozes out of them is foul, foul-smelling, and disgusting. Therefore be disillusioned with this [wretched human] body.
☸ 'Gaṇḍo ti kho bhikkhave imasseva cātummahābhūtikassa kāyassa adhivacanaṃ. Tassa nava vanamukhāni nava abhedanamukhāni. Yaṃ kiñci paggharati asuciññeva paggharati duggandhaññeva paggharati jegucchiyaññeva paggharati. Tasmātiha bhikkhave imasmiṃ kāye nibbindathā ti (A.4.386).

Illustration: iminā kāyena, this [wretched human] body

But, bhante, does the Blessed One recall ever having gone to the brahmā world by means of psychic power, using this [wretched human] body composed of the four great material phenomena?”
☸ Abhijānāti kho pana bhante bhagavā iminā cātummahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitāti (S.5.282-4).

Illustration: kāyamimaṃ, this [wretched human] body

Knowing this [wretched human] body is [fragile] like a clay pot, having made this mind [powerful] like a city, battle Māra with the weapon of penetrative discernment. One should guard the victory. One should be free of attachment.
☸ Kumbhūpamaṃ kāyamimaṃ viditvā nagarūpamaṃ cittamidaṃ ṭhapetvā
Yodhetha māraṃ paññāvudhena jitañca rakkhe anivesano siyā (Dh.v.40).

Illustration: ayaṃ kāyo, this [wretched human] body

Bhikkhus, this [wretched human] body is not [in reality] yours, nor is it [in reality] owned by others. It should be seen as [the consequence of] previous karmically consequential conduct, originated, arisen from intentional effort, and to be necessarily experienced.
☸ Nāyaṃ bhikkhave kāyo tumhākaṃ nāpi aññesaṃ. purāṇamidaṃ bhikkhave kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ (S.2.64-5).

Illustration: ayaṃ kāyo, this [wretched human] body

This [wretched human] body subsists on food, it survives because of food, without food it does not survive.
☸ ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhati anāhāro no tiṭṭhati (S.5.64).

Illustration: ayaṃ kāyo, this [wretched human] body

Not long, indeed, till it will rest, this [wretched human] body here, beneath the clod, discarded, void of consciousness, like a useless block of wood.
☸ Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
Chuddho apetaviññāṇo niratthaṃ va kaliṅgaraṃ (Dh.v.41).

Illustration: ayaṃ kāyo, this [wretched human] body

Willingly let this [wretched human] body be broken apart, let the lumps of flesh be dissolved, let both my legs drop off at the knee-joint: I will neither eat, nor drink, nor leave my dwelling, nor even lie down on my side as long as the arrow of craving is unremoved.
Kāmaṃ bhijjatuyaṃ kāyo maṃsapesī visīyaruṃ
Ubho jaṇṇukasandhīhi jaṅghāyo papatantu me
Nāsissaṃ na pivissāmi vihārā ca na nikkhame
Napi passaṃ nipātessaṃ taṇhāsalle anūhate (Th.v.312-3).

Illustration: kāyaṃ imaṃ, this [wretched human] body

When will I dwell alone in the woods, free of fear, seeing [according to reality] that this [wretched human] body is unlasting, a seat of punishment and illness, ravaged by old age and death? When, oh when, will it be?
☸ Kadā aniccaṃ vadharoganīḷaṃ kāyaṃ imaṃ maccujarāyupaddutaṃ
Vipassamāno vītabhayo vihassaṃ eko vane taṃ nu kadā bhavissati (Th.v.1093).

Illustration: imassa kāyassa, this [wretched human] body

Properly reflecting, you should use almsfood not for fun, not for exuberance, not for the sake of comeliness and good looks, but just for the maintenance and nourishment of this [wretched human] body for restraining its troublesomeness, for supporting the religious life.
☸ Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya (M.3.134).

U

*Uju; Ujju

Renderings

• uju: correct

• uju: erect

• uju: straight

• uju: direct

• uju: directly

• uju: undeviant

• ujuka: standing erect

• ujuka: honest

• ujuka: direct

• ujukaṃ karoti: to purify

• ujukaṃ karoti: to straighten up

• ujugata: purified

• ujugata: spiritually purified

• ujugata: correct

• ujjugata: bolt upright

• ujubhūta: spiritually purified

• ujubhūta: purified

Introduction

Uju: straight

The adjective uju means either physically or spiritually straight.

Uju: spiritual purity

Uju sometimes means spiritual purity, because the Mahānāma Sutta (A.3.285) says that when the noble disciple reflects on the Perfect One, his mind is not absorbed in rāga dosa or moha. At that time his mind ‘is made uju’ with the Perfect One as the initiating factor (ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha (A.3.285).

Uju here means the disciple’s mind is free from rāga dosa and moha, either temporarily or permanently, and uju therefore means ‘purified,’ and the disciple is therefore ‘spiritually purified.’

Ujuka: -ka suffix

The -ka suffix of uju is in accordance with Duroiselle’s observation: ‘Not seldom -ka adds nothing whatever to the primary meaning of a word ’ (PGPL, Para 581). DOP agrees (sv Ujuka and Ka2).

Illustrations

Illustration: ujubhūta, purified

When one has faith in the community of disciples and purified vision [of things according to reality]...
☸ saṅghe pasādo yassatthi ujubhūtañca dassanaṃ (S.5.384).

Illustration: ujubhūta, spiritually purified

To these who are spiritually purified, with a serene mind he should give food, drink, clothing, and furniture and covers.
☸ Annaṃ pānaṃ khādanīyaṃ vatthasenāsanāni ca
Dadeyya ujubhūtesu vippasannena cetasā (S.1.100).

Illustration: ujjubhūtesu, spiritually purified

Honour those who are spiritually purified
☸ satujjubhūtesu namo karohi (S.1.170).

Illustration: ujubhūto, spiritually purified

This community of bhikkhus is spiritually purified, well-established in penetrative discernment and virtue.
☸ Esa saṅgho ujubhūto paññāsīlasamāhito (A.4.292).

Illustration: ujugata, spiritually purified

Mahānāma, when the noble disciple reflects on the Perfect One, his mind is not absorbed in attachment, hatred, and undiscernment of reality. His mind is spiritually purified at that time with the Perfect One as the initiating factor.
☸ yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti na dosapariyuṭṭhitaṃ cittaṃ hoti na mohapariyuṭṭhitaṃ cittaṃ hoti ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha (A.3.285).

Illustration: ujubhūta, spiritually purified

The bhikkhu whose mind is spiritually purified is glorious
☸ Sobhati vatāyaṃ bhikkhu ujubhūtena cetasā (S.2.279).

Illustration: ujukaṃ akaṃsu, purified

The bhikkhus there are inwardly collected; they have purified their minds.
☸ Tatra bhikkhavo samādahaṃsu cittaṃ attano ujukaṃ akaṃsu (S.1.26).

Illustration: uju, undeviant

In this regard, some person kills living beings; he is ferocious, bloody-handed, intent on injuring and violence, merciless towards living beings
☸ idha bhikkhave ekacco pāṇātipātī hoti luddo lohitapāṇī hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu

He goes crookedly by way of body, speech, and mind. His conduct of body, speech, and mind are deviant.
☸ so saṃsappati kāyena saṃsappati vācāya saṃsappati manasā tassa jimhaṃ kāyakammaṃ hoti jimhaṃ vacīkammaṃ jimhaṃ manokammaṃ

His destiny is deviant; his rebirth is deviant
☸ jimhā gati jimhupapatti.

There are two possible places of rebirth for one whose destiny and rebirth are deviant: the unmitigated pain of Niraya Hell or the womb of a crooked type of animal
☸ Jimhagatikassa kho panāhaṃ bhikkhave jimhupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayoni (A.5.289).

Some person abandons killing, lays aside the rod and knife, abiding conscientious, merciful, he abides tenderly concerned for the welfare of all living beings.
☸ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihita daṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati

He goes uncrookedly by way of body, speech, and mind.
☸ So na saṃsappati kāyena na saṃsappati vācāya na saṃsappati manasā.

His conduct of body, speech, and mind are undeviant.
☸ Tassa ujuṃ kāya kammaṃ hoti ujuṃ vacīkammaṃ ujuṃ mano kammaṃ

His destiny is undeviant; his rebirth is undeviant
☸ uju gati ujūpapatti

There are two possible places of rebirth for one whose destiny and rebirth are undeviant: the unmitigated pleasure of heaven, or wealthy families.
☸ ujugatikassa kho panāhaṃ bhikkhave ujūpapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi ye vā ekantasukhā saggā yāni vā pana tāni uccakulāni khattiyamahāsāḷakulāni vā brāhmaṇamahāsāḷakulāni vā gahapati mahāsāḷakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūta cittūpakaraṇāni pahūtadhanadhaññāni (A.5.290).

Illustration: ujugatā, correct

A noble disciple has right perception [of reality], has a perception [of reality] that is correct, has unshakeable faith in the [excellence of the] teaching, and has fathomed this true teaching.
☸ ariyasāvako sammādiṭṭhi hoti ujugatāssa diṭṭhi dhamme aveccappasādena samannāgato āgato imaṃ saddhamman ti (M.1.55).

Illustration: uju, correct

The community of the Blessed One’s [noble] disciples is applied to the correct practice,
☸ ujupaṭipanno bhagavato sāvakasaṅgho (S.5.343).

Illustration: ujukā, correct

And what is the basis of spiritually wholesome factors?
☸ ko ca ādi kusalānaṃ dhammānaṃ

Virtue that is well purified and view [of reality] that is correct.
☸ sīlañca suvisuddhaṃ diṭṭhi ca ujukā (S.5.143).

Illustration: ujjugatā, bolt upright

Every one of us is listening to you, bolt upright
☸ Sabbe va te ujjugatā suṇoma (Sn.v.350).

Illustration: ujukā, standing erect

A man wishing to protect a forest grove would tend the well-formed saplings that were standing erect.
☸ tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya (M.1.124).

Illustration: ujukaṃ, standing erect

A man might take a sharp axe and enter a forest. There he would see the trunk of a large banana tree, standing erect, young, without a fruit-bud core.
☸ so tattha passeyya mahantaṃ kadalikkhandhaṃ ujukaṃ navaṃ akukkukajātaṃ (S.4.167).

Illustration: ujuṃ, erect

Having washed his feet he seats himself. Having crossed his legs, having set his body erect, having established mindfulness within himself,
☸ so pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā (M.2.139).

Illustration: ujuṃ karoti, straighten, straighten up

Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.
☸ Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ (Dh.v.33).

Illustration: ujumaggo, direct path

This indeed is the direct path, the straight way, which leads to deliverance [from suffering]
☸ ayameva ujumaggo ayamañjasāyano niyyāniko (D.1.235).

Illustration: ujuko, direct

‘Direct’ is the name of that road [to the Untroubled].
☸ ujuko nāma so maggo (S.1.33).

Illustration: uju, direct

For a disciple in training, following the direct path
☸ sekhassa sikkhamānassa ujumaggānusārino (It.53).

Illustration: uju, directly

The ascetic Suppiyo was in many ways criticising the Buddha, his teaching, and the community of bhikkhus, whereas his young pupil Brahmadatta was in many ways praising them.
☸ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati dhammassa avaṇṇaṃ bhāsati saṅghassa avaṇṇaṃ bhāsati suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati dhammassa vaṇṇaṃ bhāsati saṅghassa vaṇṇaṃ bhāsati

And so this pair, teacher and pupil, directly opposing each other’s arguments, followed step-by-step behind the Blessed One and the community of bhikkhus,
☸ Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghañca (D.1.1).

Illustration: uju, directly

’There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: There is no complete ending of individual existence’
☸ Santi gahapatayo eke samaṇabrāhmaṇā evaṃ vādino evaṃ diṭṭhino natthi sabbaso bhavanirodho ti.

‘And there are some ascetics and Brahmanists whose doctrine is directly opposed to those ascetics and Brahmanists: ’There is a complete ending of individual existence.’
☸ Tesaṃyeva kho gahapatayo samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu atthi sabbaso bhavanirodho ti (M.1.410).

Illustration: ujukaṃ, honest

’If the Blessed One does not know whether the world [of beings] is eternal or not, then, not knowing or seeing, it would be honest of him to simply admit, “I do not know. I do not see.”’
☸ No ce bhagavā jānāti sassato loko ti vā asassato loko ti vā ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ na jānāmi na passāmī ti (M.1.428).

Illustration: ujuko, honest

’Here, your reverences, see how honest, straightforward, and aboveboard is the layman Citta.’
☸ idaṃ bhavanto passantu yāva ujuko cāyaṃ citto gahapati yāva asaṭho cāyaṃ citto gahapati yāva amāyāvī cāyaṃ citto gahapati (S.4.298).

Illustration: anujjuko, dishonest

’Here, your reverences, see how dishonest, fraudulent, and deceitful is the layman Citta.’
☸ idaṃ bhavanto passantu yāva anujjuko cāyaṃ citto gahapati yāva saṭho cāyaṃ citto gahapati yāva māyāvī cāyaṃ citto gahapatī ti (S.4.299).

*Ujjhāyati khīyati vipāceti

Renderings

• ujjhāyati khīyati vipāceti: to complain, mutter, and grumble

Introduction

Audible sounds

Ujjhāyati khīyati vipāceti mean making verbal complaints that others can hear:

• When bhikkhus heard that woman complaining, muttering, and grumbling, they explained the matter to the Blessed One.
☸ Assosuṃ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyantiyā vipācentiyā. Atha kho te bhikkhu bhagavato etamatthaṃ ārocesuṃ (Vin.2.129).

Intransitive verbs and synonyms

Ujjhāyati khīyati vipāceti are intransitive verbs, and likely synonyms.

• The more the devas complained, muttered, and grumbled, the more lovely, attractive, and handsome the yakkha became.
☸ Yathā yathā kho bhikkhave devā tāvatiṃsā ujjhāyanti khīyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca (S.1.237).

Avoiding negative connotations

The words do not imply ridicule of the complainer, so ‘whine’ or ‘gripe’ are inappropriate.

Illustrations

Illustration: ujjhāyanti khīyanti vipācenti, complained, muttered, and grumbled

Once the Group-of-Six bhikkhus entered a village with their sandals on. People complained, muttered, and grumbled that they were like laymen devoted to sensuous pleasures.
☸ Tena kho pana samayena chabbaggiyā bhikkhu saupāhanā gāmaṃ pavisanti. Manussā ujjhāyanti khīyanti vipācenti seyyathā pi gihī kāmabhogino ti (Vin.1.194).

Illustration: ujjhāyati khiyati vipāceti, complained, muttered, and grumbled

The poor tailor complained, muttered, and grumbled that ‘For the laypeople who give requisites, the bhikkhus advise, instruct, and organise their building work. But I am poor. No one advises or instructs me, or organises my building work.’
☸ Atha kho so daḷiddo tunnavāyo ujjhāyati khiyati vipāceti ye imesaṃ samaṇānaṃ sakyaputtiyānaṃ denti cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajjaparikkhāraṃ te ime ovadanti anusāsanti tesañca navakammaṃ adhiṭṭhenti. Ahaṃ panamhi daḷiddo. Na maṃ koci ovadati vā anusāsati vā navakammaṃ vā adhiṭṭhetī ti (Vin.2.160).

Illustration: ujjhāyanti khīyanti vipācenti, complained, muttered, and grumbled

Bhikkhus examined a facial mark in a mirror and in a bowl of water. People complained, muttered, and grumbled that they were like laymen devoted to sensuous pleasures
☸ ādāse pi udakapatte pi mukhanimittaṃ olokenti. Manussā ujjhāyanti khīyanti vipācenti seyyathā pi gihī kāmabhogino ti (Vin.2.107).

Illustration: ujjhāyati khiyati vipāceti, complained, muttered, and grumbled

Having given the young Sakyan bhikkhu, Venerable Upananda, a kahāpaṇa of money, that man complained, muttered, and grumbled that ‘Just as we accept gold and silver, so do these ascetic disciples of the Sakyans’ Son.
☸ Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṃ datvā ujjhāyati khīyati vipāceti: yatheva mayaṃ rūpiyaṃ paṭiggaṇhāma evameva ime samaṇā sakyaputtiyā rūpiyaṃ paṭiggaṇhantī ti (Vin.3.237).

*Uṇṇata

Renderings

• uṇṇamati: to be swelled-headed

• uṇṇati: swelled-headedness

Illustrations

Illustration: uṇṇamati, swelled-headed

He who is praised for presenting his argument in the midst of the assembly, having attained his objective is mirthful and swelled-headed because of it.
☸ Pasaṃsito vā pana tattha hoti akkhāya vādaṃ parisāya majjhe
So hassati uṇṇamati ca tena pappuyya tamatthaṃ yathā mano ahu

That swelled-headedness will be the basis of later distress. Moreover, he speaks with conceit and arrogance.
☸ Yā uṇṇati sāssa vighātabhūmi mānātimānaṃ vadate paneso (Sn.v.829-30).

Illustration: anuṇṇato, swelled-headedness

One should live the religious life peacefully, without swelled-headedness.
☸ santo anuṇṇato care (Sn.v.702).

Illustration: uṇṇametave, swelled-headed

Whoever would think to be swelled-headed because of such a body, or would disparage another, what is this except not seeing it [according to reality]?
☸ Etādisena kāyena yo maññe uṇṇametave
Paraṃ vā avajāneyya kimaññatra adassanāti (Sn.v.199-206).

Illustration: uṇṇameyya, swelled-headed

He who is not swelled-headed, thinking, ‘He venerates me.’.
☸ Yo vandati maṃ na uṇṇameyya (Sn.v.366).

Illustration: uṇṇameyya, swelled-headed

A bhikkhu should not tremble at criticism, nor be swelled-headed when praised.
☸ Nindāya nappavedheyya na uṇṇameyya pasaṃsito bhikkhu (Sn.v.928).

*Uddhacca; Uddhata

Renderings

• uddhacca: restlessness

• uddhata: restless

• uddhacca: agitation

• uddhata: agitated

• uddhacca: vanity

• uddhata: vain

• dhammuddhacca: righteous disquietude

Introduction

The problem of uddhacca

The problem of uddhacca is illustrated in Bodhi’s rendering of uddhacca, both the fourth hindrance and the ninth fetter, as ‘restlessness,’ and Norman’s rendering both cases as ‘conceit’ (e.g. Thī.v.167, Th.v.1010, Th.v.760).

Strangely, DOP does not recognise ‘conceit’ for uddhacca in spite of accepting ‘puffed up’ for uddhata, and acknowledging that uddhacca is derived from uddhata.

The problem with restlessness

The five hindrances are hindrances to samādhi, and non-returners have perfect samādhi (samādhismiṃ paripūrakārī hoti, A.1.232) which implies that the five hindrances including uddhacca are insignificant in non-returners. And yet non-returners are still troubled by uddhacca the ninth fetter. So the two forms of uddhacca must be different, and it is unlikely that the restlessness of the fourth hindrance is also the ninth fetter.

The problem with conceit

But Norman’s suggestion is also problematic, because it implies that the hindrance to first jhāna would remain active until arahantship, when the ninth tie to individual existence is finally abandoned. Unless conceit can be temporarily quelled like lust and hatred, first jhāna would only be available to arahants. So again, uddhacca must have two meanings.

Double meanings of uddhata and capala

Part of the confusion is that both uddhata and capala which frequently occur together, have double meanings, as follows:

Grouping 1:

• uddhata: restless

• capala: fidgety/fluttery

Grouping 2:

• uddhata: vain

• capala: puffed up

Uddhata and capala: illustrated

The meanings of uddhacca and capala can be illustrated as follows:

1) uddhata: restless

• When one’s mind is restless it is timely to develop the enlightenment factors of tranquillity, inward collectedness, and detached awareness.
☸ Yasmiṃ bhikkhave samaye uddhataṃ cittaṃ hoti kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya... (S.5.115).

2) capala: fluttery

• Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.
☸ Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ (Dh.v.33).

3) uddhato: vain; capalo: puffed up

• A vain, puffed up bhikkhu clothed in rag-robes does not look glorious because of it. He is like a monkey in a lion-skin.
☸ Uddhato capalo bhikkhu paṃsukūlena pāruto
Kapīva sīhacammena na so tenupasobhati (Th.v.1080).

4) uddhato: vain; capalo: puffed up

• Because of improper contemplation I was addicted to finery. I was vain, puffed up, and afflicted by lust for sensuous pleasure.
☸ Ayoniso manasikārā maṇḍanaṃ anuyuñjisaṃ
Uddhato capalo cāsiṃ kāmarāgena aṭṭito (Th.v.157).

Dutiya Anuruddha Sutta: tranquility and peace are not ‘restlessness’

An interesting muddle occurs in the Dutiya Anuruddha Sutta (A.1.282), where Venerable Anuruddha complained about his slowness in attaining arahantship in spite of outstanding spiritual qualities. Venerable Sāriputta told him:

• ’Anuruddha, when you say “With purified divine vision surpassing that of men, I survey the thousandfold multi-universe system,” that is your self-centredness (māna).
☸ Yaṃ kho te āvuso anuruddha evaṃ hoti: evāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemī ti idante mānasmiṃ.

... ‘When you say “My unflagging energy is aroused, unmuddled mindfulness is established, my body is tranquil and peaceful, my mind is collected and concentrated,” that is your vanity (uddhacca).
☸ Yampi te āvuso anuruddha evaṃ hoti: āraddhaṃ kho pana me viriyaṃ asallīnaṃ upaṭṭhitā sati apammuṭṭhā passaddho kāyo asāraddho samāhitaṃ cittaṃ ekaggan ti idante uddhaccasmiṃ

... ‘When you say “But for all that my mind is not liberated from perceptually obscuring states through being without grasping,” that is your fretting (kukkucca).
☸ Yampi te āvuso anuruddha evaṃ hoti atha ca pana me na anupādāya āsavehi cittaṃ vimuccatī ti idante kukkuccasmiṃ (A.1.282).

It makes little sense to say that claiming one’s body is tranquil and peaceful can be explained as restlessness (uddhacca), as Bodhi puts it. DOP’s suggestion ‘puffed up’ is preferable, using ‘vanity’ as the noun for ‘puffed-upness.’

Causes of the fourth hindrance

The causes of uddhacca, the fourth hindrance, are:

1) Excessive exertion: if a meditator focuses excessively on the practice of effort, it leads to restlessness (ekantaṃ paggahanimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya). The suttas say it is like a goldsmith who, if he blows too much on molten gold will simply burn it up.

2) No inward collectedness: Just as the goldsmith should sprinkle gold with water to keep it cool, the meditator should from time to time focus on the practice of inward collectedness (kālena kālaṃ samādhinimittaṃ manasikātabbaṃ) (A.1.256) or inward peacefulness (cetaso vūpasamo) (S.5.106) because this removes restlessness (uddhaccassa pahānāya samatho bhāvetabbo) (A.3.449).

3) Argumentative speech (viggāhikakathaṃ): this leads to overtalkativeness (kathābāhullaṃ). With overtalkativeness comes restlessness (kathābāhulle sati uddhaccaṃ) (A.4.87).

Agitation

Occasionally uddhacca means ‘agitation’, not restlessness. For example, the Buddha said a bhikkhu should visit families in a humble manner, lest he be embarrassed if he receives nothing:

• And so, from getting nothing, he becomes embarrassed
☸ Itissa alābhena maṅkubhāvo.

... Being embarrassed, he becomes agitated
☸ maṅkubhūtassa uddhaccaṃ.

... Being agitated, his sense faculties are unrestrained [from grasping, through mindfulness]
☸ uddhatassa asaṃvaro (A.4.87).

Righteous disquietude: dhammuddhacca

One form of uddhacca is called righteous disquietude (dhammuddhacca). It comprises the fourth path to arahantship. The first three paths are:

• insightfulness preceded by inward calm
☸ samathapubbaṅgamaṃ vipassanaṃ

• inward calm preceded by insightfulness
☸ vipassanāpubbaṅgamaṃ samathaṃ

• inward calm together with insightfulness
☸ samathavipassanaṃ yuganaddhaṃ

The fourth path is described as follows:

• Or a bhikkhu’s mind is seized by righteous disquietude
bhikkhuno dhammuddhaccaviggahītaṃ mānaṃ hoti

... But there comes a time when his mind becomes settled, calm, concentrated, and collected.
so samayo yantaṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.

... In him the path is born
tassa maggo sañjāyati (A.2.157).

Therefore dhammuddhacca is abandoned at stream-entry when the path is born, because:

• One possessed of this noble eightfold path, bhante, is called a stream-enterer.
☸ Yo hi bhante iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno (S.5.348).

Dhammuddhacca: a synonym for saṃvega

Dhammuddhacca is perhaps a synonym for saṃvega. It could therefore be illustrated by this account of practice:

• Seeing sensuous pleasures as [dangerous as] a blazing [grass torch being carried against the wind], and gold pieces as [dangerous as a sharp] knife, and life from the time of conception as suffering, and great danger in the [possibility of the] hells,
☸ Kāme ādittato disvā jātarūpāni satthato
Gabbhavokkantito dukkhaṃ nirayesu mahabbhayaṃ.

... Recognising this danger, I was filled with an earnest attitude [to the practice].
☸ Etamādīnavaṃ ñatvā saṃvegaṃ alabhiṃ tadā

... I was quickened then peaceful. I have accomplished the destruction of perceptually obscuring states.
☸ Sohaṃ viddho tadā santo sampatto āsavakkhayaṃ (Th.v.790-1).

COMMENT

Norman has said (Elders’ Verses note 791) that ‘it is possible that viddha is the equivalent of vyathita, the past participle of vyath- “shaken.” The context supports us treating it as standing for the past participle of saṃvijjati, to be quickened.

Illustrations

Illustration: uddhacca, restlessness; anuddhato, not restless

Abandoning restlessness and anxiety, he abides not restless, with a mind inwardly at peace. He purifies his mind of restlessness and anxiety.
☸ uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto. Uddhaccakukkuccā cittaṃ parisodheti (M.1.521).

Illustration: uddhaccāya, restlessness

If one’s energy is excessive it leads to restlessness; if too lax it leads to indolence.
☸ accāraddhaṃ viriyaṃ uddhaccāya saṃvattati atilīnaṃ viriyaṃ kosajjāya saṃvattati (A.3.376).

Illustration: uddhacca, restlessness

There is inward unpeacefulness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen restlessness and anxiety, and the increase and expansion of arisen restlessness and anxiety.
☸ Atthi bhikkhave cetaso avūpasamo. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

There is inward peacefulness. Much proper contemplation in that regard is not a condition that nourishes either the arising of unarisen restlessness and anxiety, or the increase and expansion of arisen restlessness and anxiety.
☸ Atthi bhikkhave cetaso vūpasamo. Tattha yoniso manasikārabahulīkāro ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya (S.5.105-6).

Illustration: uddhacca, restlessness

And what is investigation that is too lax?
☸ atilīnā vīmaṃsā

It is investigation accompanied by indolence, conjoined with indolence. This is called investigation that is too lax.
☸ yā bhikkhave vīmaṃsā kosajjasahagatā kosajjasampayuttā. Ayaṃ vuccati bhikkhave atilīnā vīmaṃsā.

And what is investigation that is too strained?
☸ atipaggahitā vīmaṃsā

It is investigation accompanied by restlessness, conjoined with restlessness. This is called investigation that is too strained.
☸ yā bhikkhave vīmaṃsā uddhaccasahagatā uddhaccasampayuttā. Ayaṃ vuccati bhikkhave atipaggahitā vīmaṃsā (S.5.280).

Illustration: uddhacca, restlessness

Suppose, brahman, there is a bowl of water stirred by wind. If a clear-sighted man were to examine his facial reflection in it, he would neither discern nor see it according to reality.

So too, brahman, when one dwells with a mind absorbed in and overcome by restlessness and anxiety, and does not discern according to reality the deliverance from the arisen restlessness and anxiety, one does not know or see either one’s own well-being, or that of others, or that of both.
☸ yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti (S.5.123-4).

Illustration: uddhataṃ, restless

When one’s mind is restless (uddhataṃ cittaṃ) it is timely to develop the enlightenment factors of tranquillity, inward collectedness, and detached awareness.
☸ Yasmiṃ bhikkhave samaye uddhataṃ cittaṃ hoti kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya... samādhisambojjhaṅgassa... upekkhāsambojjhaṅgassa bhāvanāya

For what reason? Because the mind is restless and it is easy to calm it with those things
☸ uddhataṃ bhikkhave cittaṃ. Taṃ etehi dhammehi suvūpasamaṃ hoti (S.5.115).

Illustration: uddhatā, restless

These people say, "We are study bhikkhus, we are study bhikkhus,' but they are restless, frivolous, fidgety, talkative, garrulous, unmindful, not fully conscious, inwardly uncollected, mentally scattered, [and are dwelling with] their sense faculties unrestrained [from grasping, through mindfulness].
☸ ime pana dhammayogamhā dhammayogamhā ti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā (A.3.355).

Illustration: uddhaccaṃ, agitated

When there is contentious talk, an excess of words can be expected. When there is an excess of words, one becomes agitated. When one is agitated, one’s sense faculties are unrestrained [from grasping, through mindfulness].
☸ Viggāhikāya moggallāna kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ. Kathābāhulle sati uddhaccaṃ. Uddhatassa asaṃvaro (S.4.87).

Illustration: uddhaccaṃ, vanity

Bhikkhus, there are these five ties to individual existence in the middle and high planes of existence. What five?
pañcimāni bhikkhave uddhambhāgiyāni saṃyojanāni. katamāni pañca?

• attachment to the refined material states of awareness
☸ rūparāgo

• attachment to immaterial states of awareness
☸ arūparāgo

• self-centredness
☸ māno

• vanity
☸ uddhaccaṃ

• uninsightfulness into reality
☸ avijjā (S.5.61-62).

Illustration: uddhaccasmiṃ, vanity

―’Anuruddha, friend, when you say “With purified divine vision surpassing that of men, I survey the thousandfold multi-universe system,” that is your self-centredness.
☸ Yaṃ kho te āvuso anuruddha evaṃ hoti: evāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemī ti idante mānasmiṃ.

‘When you say “My unflagging energy is aroused, unmuddled mindfulness is established, my body is tranquil and peaceful, my mind is collected and concentrated,” that is your vanity.
☸ Yampi te āvuso anuruddha evaṃ hoti: āraddhaṃ kho pana me viriyaṃ asallīnaṃ upaṭṭhitā sati apammuṭṭhā passaddho kāyo asāraddho samāhitaṃ cittaṃ ekaggan ti idante uddhaccasmiṃ

‘When you say “But for all that my mind is not liberated from perceptually obscuring states through being without grasping,” that is your fretting.
☸ Yampi te āvuso anuruddha evaṃ hoti atha ca pana me na anupādāya āsavehi cittaṃ vimuccatī ti idante kukkuccasmiṃ (A.1.282).

Illustration: uddhato, vain

A vain, puffed up bhikkhu clothed in rag-robes does not look glorious because of it. He is like a monkey in a lion-skin.
☸ Uddhato capalo bhikkhu paṃsukūlena pāruto
Kapīva sīhacammena na so tenupasobhati (Th.v.1080).

One who is not vain or puffed up, who is mindful, whose sense faculties are restrained [from grasping, through mindfulness], looks glorious in rag-robes. He is like a lion in a mountain cave.
☸ Anuddhato acapalo nipako saṃvutindriyo
Sobhati paṃsukūlena sīho va girigabbhare (Th.v.1081).

Illustration: uddhatā, vain

They will be vain, clothed in blue robes, deceitful, puffed up, talkative, and haughty. They will live the religious life as though they were Noble Ones.
☸ Uddhatā ca bhavissanti nīlacīvarapārutā
Kuhā thaddhā lapā siṅgī carissantyariyā viya (Th.v.958).

Illustration: uddhato, vain

Because of improper contemplation I was addicted to finery. I was vain, puffed up, and afflicted by lust for sensuous pleasure.
☸ Ayoniso manasikārā maṇḍanaṃ anuyuñjisaṃ
Uddhato capalo cāsiṃ kāmarāgena aṭṭito (Th.v.157).

*Unnaḷā

Renderings

• unnaḷa: frivolous

Introduction

Unnaḷa: frivolous

Many meanings have been ascribed to unnaḷa, but illustrations below show that Norman’s ‘frivolous’ works well.

Collins Compact Dictionary: frivolous

1) not serious or sensible in content, attitude or behaviour.

2) unworthy of serious or sensible treatment

Webster’s Dictionary: frivolous

1) of little weight or importance

2a) lacking in seriousness; irresponsibly self-indulgent

2b) marked by unbecoming levity

Illustrations

Illustration: unnaḷā, frivolous

Bhikkhus, those bhikkhus who are deceitful, puffed up, talkative, haughty, frivolous, inwardly uncollected, are not my bhikkhus.
☸ Ye te bhikkhave bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā na me te bhikkhave bhikkhū māmakā (A.2.26; It.113).

Illustration: unnaḷassa, frivolous

The virtue, inward collectedness, and penetrative discernment of a bhikkhu who is frivolous, negligently applied [to the practice], and with hopes directed to external things, do not reach fulfilment.
☸ Unnaḷassa pamattassa bāhirāsassa bhikkhuno
Sīlaṃ samādhi paññā ca pāripūriṃ na gacchati (Th.v.634).

Illustration: unnaḷānaṃ, frivolous

What should be done is shunned. What should be avoided is done. Of those who are frivolous and negligently applied [to the practice] their perceptually obscuring states increase.
☸ Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā (Th.v.635; Dh.v.292).

Illustration: unnaḷā, frivolous

Being frivolous, thin-skinned fools, unestablished in virtue, they will wander about like combative deer.
☸ Ujjhānasaññino bālā sīlesu asamāhitā
Unnaḷā vicarissanti kalahābhiratā magā (Th.v.958).

Illustration: unnaḷo, frivolous

A vain, frivolous fool in whom no virtue is found deserves the white robe. What will he do with an ochre robe?
☸ Uddhato unnaḷo bālo sīlaṃ yassa na vijjati
Odātakaṃ arahati kāsāvaṃ kiṃ karissati (Th.v.973).

*Upadduta; Upaddava

Renderings

• upadduta: ravaged [by old age and death]

• upadduta: attacked

• upadduta: undone

• upadduta: oppressed

• upaddava: undoing

• upaddava: misfortune

Introduction

Parenthesising upadduta: ravaged [by old age and death]

In the following quote we parenthesise ‘[by old age and death]’:

• The mountains, oceans, rivers, and the earth; the four directions, the intermediate points, the nadir, and the zenith, are all unlasting. The three planes of existence are ravaged [by old age and death]. Where having gone, mind, will you delight happily?
☸ Nagā samuddā saritā vasundharā disā catasso vidisā adho divā
Sabbe aniccā tibhavā upaddutā kuhiṃ gato citta sukhaṃ ramissasi (Ven. Tāḷapuṭa, Th.v.1133).

We say ‘ravaged [by old age and death]’ based on a similar word combination in Th.v.1093 by the same Tāḷapuṭa, who said there that the body is unlasting and ravaged by old age and death (maccujarāyupaddutaṃ):

• When will I dwell alone in the woods, free of fear, seeing [according to reality] that this [wretched human] body is unlasting, a seat of punishment and illness, ravaged by old age and death? When, oh when, will it be?
☸ Kadā aniccaṃ vadharoganīḷaṃ kāyaṃ imaṃ maccujarāyupaddutaṃ
Vipassamāno vītabhayo vihassaṃ eko vane taṃ nu kadā bhavissati (Ven. Tāḷapuṭa, Th.v.1093).

Parenthesising upadduta: ravaged [by old age and death]

In the following quote we parenthesise ‘[by old age and death]’:

• All is ravaged [by old age and death]. What is the all that is ravaged [by old age and death]?
☸ Sabbaṃ bhikkhave upaddutaṃ. Kiñca bhikkhave sabbaṃ upaddutaṃ

... The visual sense is ravaged, visible objects are ravaged, the visual field of sensation is ravaged, visual sensation is ravaged, whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―that too is ravaged [by old age and death].
☸ cakkhuṃ bhikkhave upaddutaṃ rūpā upaddutā cakkhuviññāṇaṃ upaddutaṃ cakkhusamphasso upadduto yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upaddutaṃ (S.4.28-9).

We parenthesise like this for two reasons:

1) Firstly, this sutta is placed in the scriptures in a sequence of similar suttas, as follows:

• All is subject to birth... subject to old age... subject to illness... subject to death... productive of grief... All is ravaged... All is afflicted.
☸ Sabbaṃ bhikkhave... jātidhammaṃ... jarādhammaṃ... vyādhidhammaṃ... maraṇadhammaṃ... sokadhammaṃ... upaddutaṃ... upassaṭṭhaṃ (S.4.26-9).

2) Secondly, it is comparable to the Addabhūta Sutta which says:

• All is conquered. What is the all that is conquered?
☸ Sabbaṃ bhikkhave addhabhūtaṃ. Kiñca bhikkhave sabbaṃ addhabhūtaṃ?

... The visual sense is conquered, visible objects are conquered, etc. .
☸ Cakkhuṃ bhikkhave addhabhūtaṃ rūpā addhabhūtā

... Conquered by what? Conquered by birth, old age, and death; by grief, lamentation, physical pain, psychological pain, and vexation, I declare.
☸ Kena addhabhūtaṃ: addhabhūtaṃ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtanti vadāmi (S.4.21).

We refrain from saying ‘All is ravaged [by birth, old age, and death; by grief, lamentation, physical pain, psychological pain, and vexation]’ for three reasons:

1) Most of the elements are not ravaged by physical pain.

2) To say that ‘phenomena are ravaged by birth’ is incongruous.

3) It is consonant with Tāḷapuṭa’s maccujarāyupaddutaṃ (Th.v.1093).

Parenthesising upadduta: ravaged [by death]

In the following quote we parenthesise ‘[by death]’:

• Then Yasa, having awoken sooner than usual saw his retinue asleep: one with a lute in her arm, one with a tabor under her chin, one with a drum under her arm, one with dishevelled hair, one who was dribbling, and others who were muttering. One would think it was a charnel ground before one’s eyes. Seeing this, the danger [of sensuous pleasure] became apparent to him. His mind was established in disillusionment [with sensuous pleasure].
☸ Atha kho yaso kulaputto paṭigacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ. Aññissā kacche vīṇaṃ. Aññissā kaṇṭhe mudiṅgaṃ. Aññissā kacche ālambaraṃ. Aññaṃ vikkesikaṃ aññaṃ vikkhelikaṃ. Aññā vippalapantiyo. Hatthappattaṃ susānaṃ maññe. Disvānassa ādīnavo pāturahosi. Nibbidāya cittaṃ saṇṭhāsi.

Then Yasa, the noble young man, uttered the solemn reflection: ‘Alas, [all] is ravaged [by death]. Alas, [all] is afflicted [by death].’
☸ Atha kho yaso kulaputto udānaṃ udānesi upaddutaṃ vata bho upassaṭṭhaṃ vata bho ti (Vin.1.15).

Comment:

We say ‘[all] is ravaged [by death]’ for the following reasons:

1) ‘All’ is consonant with the association elsewhere of upaddutaṃ and upassaṭṭhaṃ and sabbaṃ:

• All is ravaged... All is afflicted.
☸ Sabbaṃ bhikkhave... upaddutaṃ... upassaṭṭhaṃ (S.4.29).

2) ‘Death’ is consonant with the charnel ground.

3) ‘Death’ is consonant with Tāḷapuṭa’s maccujarāyupaddutaṃ (Th.v.1093).

Illustrations: upadduta

Illustration: upaddutaṃ, attacked

The family which supported Venerable Pilindivaccha was attacked by thieves, and two children were kidnapped.
☸ āyasmato pilindivacchassa upaṭṭhākakulaṃ corehi upaddutaṃ hoti. Dve ca dārakā nītā honti (Vin.3.67).

Illustration: upaddutā, oppressed

People were oppressed by the begging, oppressed by the hinting,
☸ Manussā upaddutā yācanāya upaddutā viññattiyā

... So when they saw bhikkhus they were perturbed, then alarmed, and then ran away... and when they saw cows they ran away, imagining them to be bhikkhus (Vin.3.144).

Illustration: upaddutā, oppressed

The resident bhikkhus were oppressed by having to assign abodes for the incoming bhikkhus who arrived.
☸ āvāsikā bhikkhū upaddutā honti āgantukagamikānaṃ bhikkhūnaṃ senāsanaṃ paññāpentā (Vin.2.170).

Illustration: upaddutā, oppressed

Enough, friends, do not weep and wail! We are well rid of that Great Ascetic.
☸ alaṃ āvuso mā sovittha mā paridevittha. Sumuttā mayaṃ tena mahāsamaṇena.

We were always oppressed by him saying: ‘This is allowable for you. This is not allowable’
☸ Upaddutā ca homa idaṃ vo kappati idaṃ vo na kappatī ti.

Now we can do what we like, and not do what we don't like!'
☸ Idāni pana mayaṃ yaṃ icchissāma taṃ karissāma yaṃ na icchissāma na taṃ karissāmā ti (D.2.162).

Illustrations: upaddava

Illustration: anupaddave, undestroyed

Just as a tree that is felled will grow back if its roots are undestroyed and uninjured....
☸ Yathā pi mūle anupaddave daḷhe chinno pi rukkho punareva rūhati (Dh.v.338).

Illustration: upaddavo, undoing

Being visited by brahmans and householders from town and country, he becomes infatuated, falls in love, succumbs to greed, and reverts to luxury.
☸ So anvāvaṭṭantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchati nikāyamati gedhaṃ āpajjati āvaṭṭati bāhullāya.

This is called the teacher who is undone through the undoing of teachers.
☸ Ayaṃ vuccatānanda upaddavo ācariyo ācariyūpaddavena.

He has been struck down by unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ avadhiṃsu naṃ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā

In this way a teacher’s undoing comes to be.
☸ evaṃ kho ānanda ācariyūpaddavo hoti (M.3.116).

Illustration: undone, upaddutā; undoing, upaddavena

If, Kassapa, one speaking rightly could say: 'Those living the religious life have been undone by the undoing of those who live the religious life; those living the religious life have been crushed by the crushing of those who live the religious life’: it is of the present time that one could rightly say it.
☸ Yaṃ hi taṃ kassapa sammāvadamāno vadeyya upaddutā brahmacārī brahmacārūpaddavena abhibhavanā brahmacārī brahmacārābhibhavanenā ti. etarahi hi taṃ kassapa sammāvadanto vadeyya upaddutā brahmacārī brahmacārupaddavena abhibhavanā brahmacārī brahmacārābhibhavanenā ti (S.2.210).

Illustration: upaddavo, misfortune

‘For me, this [wretched sensuous pleasure] is an affliction, a carbuncle, a misfortune, an illness, a [piercing] arrow, a danger.’ [Considering thus], seeing this danger in the varieties of sensuous pleasure, one should live the religious life as solitarily as a rhinoceros horn.
☸ Ītī ca gaṇḍo ca upaddavo ca rogo ca sallañca bhayañca metaṃ
Etaṃ bhayaṃ kāmaguṇesu disvā eko care khaggavisāṇakappo (Sn.v.51).

Illustration: saupaddavā, misfortune

Now, bhante, it is not proper or fitting. That quarter which should be without fear, affliction, and misfortune is the very quarter which is full of fear, affliction, and misfortune.
☸ idaṃ bhante nacchannaṃ nappatirūpaṃ. Yāyaṃ bhante disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā.

Where there was calm, now there is a gale. It seems the very water is blazing. I have been raped by Master Dabba the Mallian.
☸ Yato nivātaṃ tato pavātaṃ. Udakaṃ maññe ādittaṃ. Ayyenamhi dabbena mallaputtena dūsitā ti (Vin.2.79).

*Upadhi

Renderings

• upadhi: a state of attachment

• upadhi: the phenomenon of attachment

• upadhi: an object of attachment

• upadhi: a worldly object of attachment

Introduction

Upadhi: four meanings

Upadhi is often divided into two groups. PED, DOP, and Bodhi, for example, all broadly say it means either possessions, or attachment to possessions, which Bodhi renders as ‘acquisitions’ and ‘acquisition’ respectively. But upadhi has four meanings:

1) States of attachment, plural

For example:

‘The Buddha, having destroyed all states of attachment’
☸ sabbūpadhīnaṃ parikkhayā buddho (S.1.107).

The usual twofold classification system fails to capture this meaning, because its plural obliges one to say the Buddha destroyed all his possessions, which is how Bodhi translates it: ‘With the destruction of all acquisitions the Awakened One sleeps’ (Bodhi, S.1.107).

2) The phenomenon of attachment, singular

For example:

• The phenomenon of attachment is the origin of dukkha’
☸ upadhi dukkhassa mūlan ti (M.2.260).

Or, more concisely:

• Attachment is the origin of dukkha.
☸ upadhi dukkhassa mūlan ti (M.2.260).

But one must be careful about conciseness. It can lead to double meanings, to confusing state of attachment, object of attachment, and phenomenon of attachment.

3) Objects of attachment, commonly plural

For example:

• All objects of attachment are unlasting’
☸ sabbe upadhī aniccā (It.69).

4) Worldly objects of attachment

For example:

• Wife, children, men and women slaves, goats, sheep, fowl, pigs, elephants, cattle, horses, mares, gold, and silver are subject to birth. These worldly objects of attachment are subject to birth.
☸ Puttabhariyaṃ bhikkhave jātidhammaṃ dāsidāsaṃ jātidhammaṃ ajeḷakaṃ jātidhammaṃ kukkuṭasūkaraṃ jātidhammaṃ hatthigavāssavaḷavaṃ jātidhammaṃ jātarūparajataṃ jātidhammaṃ. Jātidhammāhete bhikkhave upadhayo (M.1.162).

• A bhikkhu secluded from worldly objects of attachment, with the abandonment of spiritually unwholesome factors and the allayment of all unvirtuous conduct by way of body... enters and abides in first jhāna.
☸ upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭipassaddhiyā... paṭhamaṃ jhānaṃ upasampajja viharati (M.1.435).

Discriminating upadhi’s

• When a bhikkhu attains jhāna, he is ‘secluded from upadhi’ (upadhivivekā) i.e. secluded from ‘worldly objects of attachment,’ not ‘all objects of attachment’. He still has a body.

• When a bhikkhu attains nibbāna he relinquishes all upadhi (sabbūpadhipaṭinissaggo) i.e. relinquishes ‘the whole phenomenon of attachment,’ not ‘all attachments’ (M.1.436).

Illustrations

Illustration: upadhi, (the phenomenon of) attachment; object of attachment

Having understood that attachment is the origin of suffering,
☸ upadhi dukkhassa mūlan ti iti viditvā

being free of attachment,
☸ nirupadhi

liberated [from perceptually obscuring states] through the destruction of attachment,
☸ upadhisaṅkhaye vimutto

it is not possible that he would arouse his body or apply his mind to any object of attachment.
☸ upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatī ti netaṃ ṭhānaṃ vijjati (M.2.260-261).

Illustration: upadhiṃ, (the phenomenon of) attachment.

Suffering arises because of attachment
☸ upadhiṃ paṭicca dukkhamidaṃ sambhoti

With the destruction of all grasping
☸ sabbūpādānakkhayā

There is no arising of suffering
☸ natthi dukkhassa sambhavo (Ud.33).

Comment:

Ūpādāna (‘grasping’) substitutes for upadhiṃ (‘phenomenon of attachment’).

Illustration: upadhikā, (the phenomenon of) attachment

The various kinds of psychic power (anekavihitaṃ iddhividhaṃ) are the ability of multiplying one’s body, then unmultiplying it, etc. (D.1.77-9)

These powers are associated with perceptually obscuring states and with attachment, and are called ‘ignoble’
☸ iddhi yā sāsavā saupadhikā no ariyā ti vuccati (D.3.112-3).

Illustration: upadhiṃ (the phenomenon of) attachment

Knowing attachment in the world [of phenomena] as bondage [to individual existence], a person should train for its elimination.
☸ Upadhiṃ viditvā saṅgo ti loke tasseva jantu vinayāya sikkheti (S.1.117).

Illustration: upadhi, (the phenomenon of) attachment

The many diverse kinds of suffering that arise in the world [headed by] old age and death: this suffering has attachment as its basis, attachment as its origin; it is generated and produced by attachment.
☸ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ

When there is attachment, old age and death arise.
☸ upadhismiṃ sati jarāmaraṇaṃ hoti

Without attachment, old age and death do not arise.
☸ upadhismiṃ asati jarāmaraṇaṃ na hotī ti (S.2.108).

Illustration: upadhi, (the phenomenon of) attachment

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.
☸ upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo

When there is craving, attachment arises.
☸ taṇhāya sati upadhi hoti

Without craving, attachment does not arise.
☸ taṇhāya asati upadhi na hotī ti (S.2.108).

Illustration: upadhī, worldly objects of attachment; upadhi, the phenomenon of attachment

Formerly, when he was ignorant, worldly objects of attachment were accepted and received by him.
☸ upadhī honti samattā samādinnā

Later he abandoned them, so they were chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā.

A bhikkhu possessing such [resolve for relinquishment] possesses the supreme resolve for relinquishment.
☸ paramena cāgādhiṭṭhānena samannāgato hoti.

For this, bhikkhu, is the supreme noble relinquishment, namely the relinquishment of the whole phenomenon of attachment.
☸ paramo ariyo cāgo yadidaṃ sabbūpadhipaṭinissaggo (M.3.245).

Illustration: upadhiko, state of attachment

If a man’s spiritual purity was on account of his vision, if he abandoned suffering by knowledge, then a man with one state of attachment would be spiritually purified by means of another
☸ diṭṭhena ce suddhi narassa hoti ñāṇena vā so pajahāti dukkhaṃ
Aññena so sujjhati sopadhiko (Sn.v.789).

Illustration: upadhī, states of attachment

You have transcended states of attachment,
☸ upadhī te samatikkantā (Sn.v.546).

Illustration: upadhīnaṃ, states of attachment

With the destruction of all states of attachment the Buddha sleeps. Why should this concern you, Māra?
Sabbūpadhīnaṃ parikkhayā buddho soppati kiṃ tavettha mārā ti (S.1.107).

Illustration: upadhī, worldly objects of attachment; nirupadhī, without worldly objects of attachment; nirupadhī, free of attachment

[Māra:]

One with sons rejoices in sons. One with cattle likewise rejoices in cattle.

Worldly objects of attachment are truly a man’s delight. One without worldly objects of attachment does not rejoice.
☸ upadhī hi narassa nandanā na hi so nandati yo nirupadhī ti.

[The Buddha:]

One with sons grieves over sons. One with cattle likewise grieves over cattle.

Worldly objects of attachment are truly a man’s grief. One who is free of attachment does not grieve.
☸ Upadhī hi narassa socanā na hi so socati yo nirupadhī ti (S.1.107-8).

Illustration: upadhīsu, objects of attachment

People are ensnared by objects of attachment, by what is seen, heard, sensed, and cognised.
☸ upadhīsu janā gathitāse diṭṭhasute paṭighe ca mute ca (S.1.186).

Illustration: upadhī, objects of attachment

This [wretched human] body is perishable, bhikkhus; consciousness is destined to pass away;
☸ Bhidurāyaṃ bhikkhave kāye viññāṇaṃ virāgadhammaṃ

All objects of attachment are unlasting, intrinsically unsatisfactory, destined to change.
☸ sabbe upadhī aniccā dukkhā vipariṇāmadhammā ti

Knowing the body as perishable, and consciousness as perishable,
☸ Kāyañca bhiduraṃ ñatvā viññāṇañca pabhaṅguṇaṃ

Seeing fear in objects of attachment, he has gone beyond birth and death
☸ upadhīsu bhayaṃ disvā jātimaraṇamaccagā (It.69).

Illustration: upadhi, (phenomenon of) attachment; upadhi, objects of attachment

In this regard, some person applies himself to the abandonment and relinquishment of attachment. Whilst doing so, memories and thoughts concerning objects of attachment assail him.
☸ idhūdāyi ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti (M.1.453-4).

Illustration: upadhīsu, objects of attachment

He sees no substantial reality in objects of attachment. Having eliminated his fondness and attachment regarding objects of attachment, he is free of attachment, not needing to be led by others. He would properly fulfil the ideals of religious asceticism in the world.
☸ Na so upadhīsu sārameti ādānesu vineyya chandarāgaṃ
So anissito anaññaneyyo sammā so loke paribbajeyya (Sn.v.364).

*Upādānā; Upādiyati

Renderings

• upādāna: fuel

• upādāna: sustenance

• upādāna: grasping

• upādānā: fuelled

• upādiyati: to take up

• upādiyati: to absorb

• upādiyati: to grasp

Introduction

Grasping not clinging

That upādāna is best rendered as grasping not clinging is nowhere clearer than in the fact that the Buddha ‘does not sit while grasping his chin with his hand’ (na ca pāṇinā hanukaṃ upādiyitvā nisīdati, M.2.138).

Illustrations

Illustration: upādiyati, take up

Sāriputta, he who lays down one body and takes up a new body is one I call blameworthy
☸ imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ saupavajjo ti vadāmi (M.3.266).

Illustration: upādiyati, absorb

Suppose the seed of a nimb or creeper or bitter gourd be planted in moist soil. Whatever of the earth-nutriment or water-nutriment it absorbs (yañceva paṭhavirasaṃ upādiyati yañca āporasaṃ upādiyati), all that leads to its bitterness, acridity, and unpleasant taste (A.5.212).

Illustration: upādiyati, grasp

He does not grasp anything in the world [of phenomena]
☸ na kiñci loke upādiyati (M.1.252).

Illustration: upādāya, grasping

When there is the visual sense... the mental sense, by grasping the visual sense... the mental sense, by stubbornly adhering to the visual sense... the mental sense, the thought occurs “I am better” or “I am equal” or “I am worse”
☸ cakkhusmiṃ kho bhikkhave sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyo'hamasmī ti vā hoti sadiso'hamasmī ti vā hoti hīno'hamasmī ti vā hoti (S.4.88).

Illustration: upādāya, grasping

While Venerable Sāriputta considered this his mind was liberated [from perceptually obscuring states] through being without grasping.
☸ anupādāya āsavehi cittaṃ vimucci (M.1.501).

Illustration: upādāya, grasping

’The notion “I am” occurs with grasping, not without grasping.
☸ Upādāya āvuso ānanda asmī ti hoti no anupādāya

‘Suppose, a youngster, youthful and fond of ornaments (vain), would examine their facial image in a mirror or in a bowl filled with pure, clean water.
☸ itthi vā puriso vā daharo yuvā maṇaḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno

‘They would look at it with grasping, not without grasping
☸ upādāya passeyya no anupādāya

So, too, the notion “I am” occurs with the grasping of (the five aggregates), not without grasping.
☸ Evameva kho āvuso ānanda rūpaṃ upādāya asmī ti hoti no anupādāya... viññāṇaṃ upādāya asmī ti hoti no anupādāya (S.3.105).

Illustration: upādāno, sustenance

Suppose there was a great tree and all its roots going downwards and across would send the sap upwards. With that as nourishment, with that as sustenance, that great tree would stand for a very long time
☸ tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya (S.2.86).

Illustration: upādānaṃ, fuel

I declare rebirth for one with fuel, not for one without fuel; just as a fire burns with fuel not without fuel.
Sa upādānassa kho' haṃ vaccha uppattiṃ paññāpemi no anupādānassa; seyyathā pi vaccha aghi saupādāno jalati no anupādāno:

... On that occasion craving is the fuel
☸ Taṇhāhissa vaccha tasmiṃ samaye upādānaṃ hotī ti (S.4.399-400).

Illustration: upādānā, fuelled

If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space, and to develop my mind accordingly, then this detached awareness of mine, supported by that, fuelled by it, would remain for a very long time.
☸ imaṃ ce ahaṃ upekkhaṃ evaṃparisuddhaṃ evaṃpariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ tadanudhammañca cittaṃ bhāveyyaṃ evaṃ ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya (M.3.243).

Illustration: upādānaṃ, grasping

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā

If a bhikkhu takes delight in them, welcomes them, and persists in cleaving to them, then the mind is attached to them.
☸ tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti

That is grasping.
☸ tadupādānaṃ (S.4.102).

Illustration: upādānaṃ, grasping

Spiritually fettering delight in bodily form is grasping
☸ yā rūpe nandī tadupādānaṃ (S.3.13).

Illustration: upādānaṃ grasping

Grasping arises dependent on craving
☸ taṇhāpaccayā upādānaṃ (S.2.14).

Illustration: upādānaṃ grasping

And certainly when this Venerable regards himself thus: ‘I am at peace. I am inwardly at peace. I am free of grasping’ that is declared to be grasping on the part of this good ascetic or Brahmanist.
☸ Yañca kho ayamāyasmā santo’hamasmi nibbuto’hamasmi anupādino’hamasmī ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati (M.2.237).

Illustration: upādānāya, grasping

The ascetics whose doctrine and dogmatic view is that “Everything is acceptible to me,” that view is close to attachment, bondage [to individual existence], delight, cleaving, and grasping;
☸ ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino sabbaṃ me khamatī ti tesamayaṃ diṭṭhi sārāgāya santike saṃyogāya santike abhinandanāya santike ajjhosānāya santike upādānāya santike (M.1.498).

Illustration: upadānaṃ grasping

Neither is grasping the same as the five grasped aggregates, nor is it separate.
☸ na kho bhikkhu taññeva upādānaṃ te pañcupādānakkhandhā na pi aññatra pañcupādānakkhandhehi upādānaṃ

Whatever there is the fondness and attachment, that is the grasping.
☸ yo tattha chandarāgo taṃ tattha upādānan ti (S.3.100-1).

Illustration: upadānaṃ grasping

If there were no grasping in any way
☸ sabbaso upādāne asati upādānanirodhā

• grasping of sensuous pleasure
☸ kāmūpādānaṃ

• grasping of dogmatic views
☸ diṭṭhūpādānaṃ

• grasping of observances and practices
☸ sīlabbatūpādānaṃ

• grasping of theories of an [absolute] Selfhood
☸ attavādūpādānaṃ

would individual existence be discerned?
☸ api nu kho bhavo paññāyethā ti (D.2.58).

Illustration: upādā, grasping

In this regard, having seen any kind of bodily form... field of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood,” a bhikkhu is liberated [from perceptually obscuring states] through being without grasping.
☸ Idha aggivessana bhikkhu yaṃ kiñci rūpaṃ atītānāgata paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre sannike vā sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.

Yā kāci vedanā... saññā... saṅkhārā... viññāṇaṃ... (M.1.235).

Comment: Thus grasping equals seeing things as “[in reality] mine,” “[in reality] what I am,” “my [absolute] Selfhood.”

*Upāyāsa; Āyāsa

Renderings

• upāyāsa: vexation

• upāyāsabahula: easily vexed

• āyāsa: vexation

• āyāsa: annoyance

Introduction

The problem of upāyāsa: the dictionaries

The problem of upāyāsa is nicely illustrated in the disagreement between dictionaries and translators. To find it called ‘despair’ in a dictionary, one must return to 1875 when Childer called it ‘desperation, despair.’ Later dictionaries call it:

• PED: trouble, turbulence, misery, unrest, disturbance, unsettled condition

• DOP: trouble, unrest, annoyance, irritation.

Upāyāsa and Āyāsa

Both Pāli dictionaries treat āyāsa as practically equivalent to upāyāsa.

• PED: trouble, sorrow

• DOP: exertion, trouble, weariness, distress

This is appropriate, because upāyāsa is defined in terms of āyāsa:

• What is vexation? It is the annoyance, the vexation, the state of annoyance in one who has some sort of misfortune or other, who is affected by some sort of unpleasant event or another. This is called vexation.
☸ Katamo cāvuso upāyāso: yo kho āvuso aññataraññatarena vyasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ ayaṃ vuccatāvuso upāyāso M.3.250.

Sanskrit equivalent

The Sanskrit-English Dictionary (Monier-Williams) supports the Pāli dictionaries in rejecting ‘despair’:

• Āyasta: pained, distressed, vexed, angry

• Āyāsa: fatigue, weariness.

The problem of upāyāsa: the translators

But strikingly, almost all translators persist in calling it despair. Only since 2012 has Bodhi rejected the word.

• Ñāṇamoli: despair

• Horner: despair

• Bodhi (CDB, 2000): despair

• Bodhi (NDB, 2012): anguish

• Norman: trouble (Sn.v.542).

Kodhūpāyāsa

For those calling upāyāsa ‘despair,’ its combination with kodha (anger) is awkward because it then obviously approximates anger, and translators are then cornered. Bodhi in 2012 even rejects ‘anguish’ in favour of ‘displeased.’

• Horner: wrathful rage (M.1.360).

• Bodhi: anger and irritation (M.1.360).

• Bodhi: despair due to anger (S.3.109).

• Bodhi: angry and displeased (A.1.124).

• DOP: angry and annoyed

Vexation: happy solution

Upāyāsa can in all contexts be rendered ‘vexation’.

Illustrations

Illustration: upāyāsehi, vexation

They are not freed from birth, old age, and death; they are not freed from grief, lamentation, physical pain, psychological pain, and vexation; they are not freed from suffering, I declare.
Te na parimuccanti jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccanti dukkhasmā ti vadāmi (S.2.108-9).

Illustration: upāyāsā, states of vexation

All your states of vexation are destroyed and ended. You are freed from inward distress, inwardly tamed, resolute, one whose endeavour is for the sake of truth.
☸ Upāyāsā ca te sabbe viddhastā vinaḷīkatā
Sītibhūto damappatto dhitimā saccanikkamo (Sn.v.542).

Illustration: upāyāsabahulo, easily vexed

In this regard, young man, some woman or man is ill-tempered and easily vexed. On being spoken to even about a trifle, he takes offence, becomes angry, upset, and resentful. He evinces anger, hatred, and irritation.
☸ Idha pana māṇava ekacco itthi vā puriso vā kodhano hoti upāyāsabahulo appampi vutto samāno abhisajjati kuppati vyāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti (M.3.204).

Illustration: saupāyāsaṃ, vexation

Possessed of six factors a bhikkhu abides unhappily in this very lifetime, with distress, vexation, and anguish, and at death a bad bourne can be expected. What six?
☸ Chahi bhikkhave dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ kāyassa bhedā parammaraṇā duggati pāṭikaṅkhā. Katamehi chahi:

Thoughts of sensuous pleasure, ill will, and maliciousness; sensuous mental imagery, unbenevolent mental imagery, and malicious mental imagery.
☸ Kāmavitakkena, vyāpādavitakkena, vihiṃsāvitakkena, kāmasaññāya, vyāpādasaññāya, vihiṃsāsaññāya (A.3.429).

Illustration: saupāyāso, vexation

Bhikkhus, sensuous pleasure, a vile pleasure, the pleasure of the common man, an ignoble pleasure, this is a state associated with pain, distress, vexation, and anguish. It is a wrong practice. Therefore it is defiled.
☸ Tatra bhikkhave yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā. Tasmā eso dhammo saraṇo (M.3.236).

Illustration: bahūpāyāsā, vexation

Sensuous pleasures have been compared by the Blessed One to a skeleton [of meatless bones smeared with blood which leaves a hungry dog unsatisfied, fatigued, and full of vexation]. They are full of suffering and vexation, while the danger in them is great.
☸ aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo ti (M.1.364).

Illustration: anāyāso, free of vexation

Inwardly at peace, free of vexation, with a serene and undefiled [mind]
☸ Upasanto anāyāso vippasanno anāvilo (Th.v.1008).

Illustration: anāyāso, free of vexation

Free of anger, free of vexation
☸ Vītakodhā anāyāsā (A.4.98).

Illustration: āyāsaṃ, vexation

[Indulgence in sensuous pleasures is] being greedy. It is exuberance. It is bewilderment. It [supports] the growth of defilement. It is full of danger. It is full of vexation. Here there is neither endurance nor stability.
☸ Lobhanaṃ madanaṃ cetaṃ mohanaṃ rajavaḍḍhanaṃ
Sāsaṅkaṃ bahu āyāsaṃ natthi cettha dhuvaṃ ṭhiti (Thī.v.343).

Illustration: kodhūpāyāsa, anger and vexation

The steep precipice: this is a metaphor for anger and vexation.
☸ Sobebhā papāto ti kho tissa kodhūpāyāsassetaṃ adhivacanaṃ (S.3.109).

*Upekkhā

Renderings

• upekkhindriyaṃ: the faculty of physical-plus-psychological neutral experience

• gehasitā upekkhā: laypersons’ neutral attitude

• upekkhā nekkhammasitā ti: ascetics’ neutral attitude

• sāmisā upekkhā: worldly neutral attitude

• nirāmisā upekkhā: unworldly neutral attitude

• upekkhāsambojjhaṅgo: enlightenment factor of detached awareness

• upekkhā brahmavihāra: divine abiding of [unlimited] detached awareness

• upekkhako: serene

• upekkhā: indifference

Introduction

Upekkhā: not equanimity

DOP calls upekkhā:

• disinterestedness, unaffectedness, lack of involvement or reaction.

PED calls it:

• looking on, hedonic neutrality or indifference, zero point between joy and sorrow, disinterestedness, neutral feeling, equanimity.

Equanimity is not prominent here. Equanimity means ‘steadiness of mind under stress’ (WordWeb), which is not the meaning of upekkhā. For example, in both fourth jhāna and the divine abiding, upekkhā occurs in conditions of absolute serenity, not stress.

Upekkhā: neutral attitude

When PED calls upekkhā ‘zero point between joy and sorrow,’ it shows that English lacks a word for it. We call it ‘neutral attitude.’

Enlightenment factor of upekkhā: carefully, passively observing

The nature of upekkhā is effectively revealed in the descriptions of the seven enlightenment factors of the Sīla Sutta. For the sake of comparison, let us first see how some of the other factors are also revealed. The sutta says:

• Whenever the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is rapturous, on that occasion the enlightenment factor of tranquillity is aroused in the bhikkhu
☸ Yasmiṃ samaye bhikkhave bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti

• Whenever his mind becomes collected in a bhikkhu whose body is tranquil and joyful, on that occasion the enlightenment factor of inward collectedness is aroused in the bhikkhu
☸ Yasmiṃ samaye bhikkhave bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.

• When a bhikkhu carefully, passively observes the mind thus collected, on that occasion the enlightenment factor of upekkhā is aroused in the bhikkhu.
☸ Yasmiṃ samaye bhikkhave bhikkhu tathā samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti (S.5.67-69).

Thus the nature of the enlightenment factors is found in their means of cultivation:

• The enlightenment factor of tranquillity equals the bhikkhu’s body and mind becoming tranquil.

• The enlightenment factor of inward collectedness equals the bhikkhu’s mind becoming collected.

• The enlightenment factor of upekkhā equals the bhikkhu carefully, passively observing.

The PED calls upekkhā ‘looking on,’ close to our term: ‘detached awareness.’

Upekkhako of third jhāna: serenity not equanimity

The formula for third jhāna is:

• With the fading away of rapture, he abides serene, mindful, and fully conscious, experiencing physical pleasure. He enters and abides in third jhāna in which the Noble Ones declare that he abides serene, mindful, and in physical pleasure
☸ pītiyā ca virāgā upekkhako ca viharati sato sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti taṃ tatiyajjhānaṃ upasampajja viharati (S.4.236).

Thus the upekkhako of third jhāna is related to the fading away of rapture, for which we use the word ‘serene,’ not ‘equanimous’ because, unlike fourth jhāna, third jhāna is not stable:

• Third jhāna, I declare, is within the unstable. What there is within the unstable? The serenity with physical pleasure that is unended.
☸ tatiyaṃ jhānaṃ... iñjitasmiṃ vadāmi kiñca tattha iñjitasmiṃ yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti

• Fourth jhāna, I declare, is within the not-unstable.
☸ catutthaṃ jhānaṃ... aniñjitasmiṃ vadāmi (M.1.454-5).

If equanimity means ‘steadiness of mind under stress,’ then the upekkhako of unstable third jhāna cannot rationally be called equanimous.

Upekkhāsatipārisuddhiṃ: upekkhā and sati are purified in fourth jhāna

The formula for fourth jhāna is:

• With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ idha bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (S.4.236-7).

In the term upekkhāsatipārisuddhiṃ, the relationship between fourth jhāna, upekkhā, and sati is unsettled. It has been translated as follows:

• Horner (1): fourth jhāna ‘is entirely purified by equanimity and mindfulness’ (M.3.36).

• Horner (2): fourth jhāna ‘consists of purity of mindfulness and even-mindedness’ (Vin.3.4).

• Bodhi (1): fourth jhāna has ‘purity of mindfulness due to equanimity’ (M.3.252).

• Bodhi (2): fourth jhāna ‘includes the purification of mindfulness by equanimity’ (A.5.31).

Thus Horner (1) says upekkhā and sati purify fourth jhāna, whereas Horner (2) says upekkhā and sati are simply part of fourth jhāna. Bodhi (1&2) says sati is purified by upekkhā.

For us, we treat upekkhā and sati as near synonyms, and do not accept that fourth jhāna is purified by these factors, but rather that these two factors are purified in fourth jhāna. The situation is comparable to the meditation on the four great material phenomena, where one detaches the mind from these Elements (cittaṃ virājeti). This leads to the following statement:

• Then there remains only consciousness, purified and refined.
☸ Athāparaṃ viññāṇaṃ yeva avasissati parisuddhaṃ pariyodātaṃ

... What does one know with that consciousness? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.
☸ Tena ca viññāṇena kiṃ vijānāti: sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti (M.3.244).

In this meditation, by detaching the mind from the four great material phenomena, consciousness is purified and refined, and then one knows what is pleasant, unpleasant, and neutral. Likewise, in fourth jhāna, with the abandonment of pleasure and pain, detached awareness and mindfulness are purified, and are then stable bases for contemplation:

• With his mind thus collected, purified, cleansed, unblemished, free of defilement, pliable, wieldy, stable, and attained to imperturbability, the bhikkhu directs and inclines it to the knowledge of the destruction of perceptually obscuring states.
☸ So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti (D.1.79-86).

Upekkhindriya: the faculty of physical-plus-psychological neutral experience

The five faculties of sense impression are:

1) the faculty of physical pleasure: pleasure born of bodily sensation
☸ sukhindriyaṃ: kāyasamphassajaṃ sukhaṃ

2) the faculty of physical pain: pain born of bodily sensation
☸ dukkhindriyaṃ: kāyasamphassajaṃ dukkhaṃ

3) the faculty of psychological pleasure: pleasure born of mental sensation:
☸ somanassindriyaṃ: manosamphassajaṃ sukhaṃ

4) the faculty of psychological pain: pain born of mental sensation.
☸ domanassindriyaṃ: manosamphassajaṃ dukkhaṃ

5) the faculty of physical-plus-psychological neutral experience: whatever sense impression there is, physical or psychological, that is neither pleasing nor displeasing
☸ yaṃ kho bhikkhave kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ idaṃ vuccati bhikkhave upekkhindriyaṃ (S.5.211).

Thus the faculty of physical-plus-psychological neutral experience (upekkhindriya) includes

1) physical neutral experience

2) psychological neutral experience

We call it ‘physical experience’ not ‘bodily experience’ because it is the experience of all five of the external senses, not just the sense of touch. The terms ‘sense impression born of bodily sensation’ are likewise not restricted to physical touch because the five faculties of sense impression are a comprehensive model, where the physical senses are considered part of the body, giving rise to physical sense impressions.

Neutral attitude: counterpoint of joy and dejection

Neutral attitude is the counterpoint of joy and dejection. For example:

• In seeing a visible object via the visual sense
☸ cakkhunā rūpaṃ disvā

... one ponders a visible object which is the basis for joy
☸ somanassaṭṭhāniyaṃ rūpaṃ upavicarati

... one ponders a visible object which is the basis for dejection,
☸ domanassaṭṭhāniyaṃ rūpaṃ upavicarati

... one ponders a visible object which is the basis for a neutral attitude.
☸ upekkhaṭṭhāniyaṃ rūpaṃ upavicarati (M.3.217).

Neutral attitude: diversified and undiversified

Neutral attitude is either diversified or undiversified:

• What is the neutral attitude that is diversified, associated with diversity?
☸ upekkhā nānattā nānattasitā

... There is a neutral attitude associated with visible objects, audible objects... mentally known objects.
☸ atthi bhikkhave upekkhā rūpesu atthi saddesu atthi gandhesu atthi rasesu atthi phoṭṭhabbesu.

... What is the neutral attitude that is undiversified, associated with undiversity?
☸ upekkhā ekattā ekattasitā

... There is a neutral attitude associated with the state of awareness of boundless space, associated with the state of awareness of boundless consciousness, associated with the state of awareness of nonexistence, associated with the state of awareness neither having nor lacking perception.
☸ atthi bhikkhave upekkhā ākāsānañcāyatananissitā atthi viññāṇañcāyatananissitā atthi ākiñcaññāyatananissitā atthi nevasaññānāsaññāyatananissitā

... In this regard, with the help of and by means of the neutral attitude that is undiversified, associated with undiversity, abandon and transcend the neutral attitude that is diversified, associated with diversity
☸ Tatra bhikkhave yā'yaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yā'yaṃ upekkhā nānattā nānattasitā taṃ pajahatha taṃ samatikkamatha.

... With the help of and by means of the perception that “It is void of personal qualities” abandon and transcend the neutral attitude that is undiversified, associated with undiversity.
☸ Atammayataṃ bhikkhave nissāya atammayataṃ āgamma yā'yaṃ upekkhā ekattā ekattasitā taṃ pajahatha taṃ samatikkamatha (M.3.220).

The power of detached awareness

Detached awareness can be used in the battle against attachment, against pleasure and pain, and against impossible comrades:

• If the liberation [from perceptually obscuring states] through [unlimited] detached awareness is developed and cultivated... it is impossible, out of the question, that attachment would plague your mind. There is no such possibility.
☸ yaṃ upekkhāya cetovimuttiyā bhāvitāya... rāgo cittaṃ pariyādāya ṭhassatī ti netaṃ ṭhānaṃ vijjati (D.3.248-250).

• When touched by a tangible object do not be elated by pleasure. Do not tremble when touched by pain. Maintain detached awareness towards physical sensation, both pleasant and painful, not attracted or repelled by anything.
☸ Phassena phuṭṭho na sukhena majje
Dukkhena phuṭṭhopi na sampavedhe
Phassadvayaṃ sukhadukkhe upekkhe
Anānuruddho aviruddha kenaci (S.4.71).

• If a bhikkhu thinks ‘I am not able to make that person emerge from what is spiritually unwholesome and establish him in what is spiritually wholesome’ he should not spurn detached awareness towards such a person.
☸ Na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun ti. Evarūpe bhikkhave puggale upekkhā nātimaññitabbā (M.2.242).

Further examples are in the Illustrations below.

Upekkhā brahmavihāra: [unlimited] detached awareness

The practices of mettā, karuṇā, muditā and upekkhā are sometimes called the four divine abidings (cattāro brahmavihārā, D.2.196) and sometimes the four unlimited states (catasso appamaññā, D.3.223). Practising them together is called the ‘unlimited liberation [from perceptually obscuring states]’ (appamāṇā cetovimutti, S.4.296). The Mahāvedalla Sutta (M.1.298) and Godatta Sutta (S.4.296) say the ‘makers of limitation’ (pamāṇakaraṇo) are rāgo doso and moho (rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo). Therefore the four brahmavihāras should be practised unlimited by rāgo doso and moho. We call upekkhā brahmavihārā ‘[unlimited] detached awareness.’ It is for overcoming attachment, ill will, vexation, disgust, and repugnance (N.B. Upekkhā in both these quotes occurs in the context of the divine abidings):

1) For this is the liberation from attachment, namely the liberation [from perceptually obscuring states] through [unlimited] detached awareness.
☸ nissaraṇaṃ hetaṃ āvuso rāgassa yadidaṃ upekkhā cetovimutti (D.3.248-250).

2) ‘The Blessed One abides in a state of [unlimited] detached awareness.’ ‘Jīvaka, any attachment, hatred, or undiscernment of reality whereby ill will, vexation, disgust, or repugnance might arise have been abandoned by the Perfect One... If what you said referred to that, then I allow it to you.’
☸ bhagavā hi bhante upekkhāvihārī ti... vyāpādavā vihesavā assa assa arati vā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno... (M.1.369-371).

Illustrations

Illustration: sāmisā upekkhā, worldly neutral attitude

And what is the worldly neutral attitude?
☸ sāmisā upekkhā

There are these five varieties of sensuous pleasure. What five?

• Visible objects known via the visual sense...
☸ cakkhuviññeyyā rūpā...

• Tangible objects known via the tactile sense
☸ kāyaviññeyyā phoṭṭhabbā

... that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming
☸ iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā

... The neutral attitude that arises on account of the five varieties of sensuous pleasure is called the worldly neutral attitude.
☸ Yā kho bhikkhave ime pañcakāmaguṇe paṭicca uppajjati upekkhā ayaṃ vuccati bhikkhave sāmisā upekkhā (S.4.237).

Illustration: nirāmisā upekkhā, unworldly neutral attitude

And what is the unworldly neutral attitude?
☸ nirāmisā upekkhā

‘With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati

This is called the unworldly neutral attitude.
☸ ayaṃ vuccati bhikkhave nirāmisā upekkhā (S.4.237).

Illustration: nirāmisā nirāmisatarā upekkhā, neutral attitude more than unworldly

And what is the neutral attitude more than unworldly?
☸ Katamā ca bhikkhave nirāmisā nirāmisatarā upekkhā

When a bhikkhu whose āsavas are destroyed reviews his mind liberated from attachment, liberated from hatred, liberated from undiscernment of reality, there arises a neutral attitude. This is called the neutral attitude more than unworldly.
☸ yā kho bhikkhave khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato dosā cittaṃ vimuttaṃ paccavokkhato mohā cittaṃ vimuttaṃ paccavekkhato uppajjati upekkhā ayaṃ vuccati bhikkhave nirāmisā nirāmisatarā upekkhā (S.4.237).

Illustration: upekkhā gehasitā, laypersons’ neutral attitude

The ignorant Everyman experiences laypersons’ joy when he attains objects of desire (gehasitaṃ somanassaṃ), laypersons’ displeasure when he fails to attain them (gehasitaṃ domanassaṃ), and a third emotional reaction, laypersons’ neutral attitude, gehasitā upekkhā. This is not associated with attaining or not attaining. It is simply an emotional reaction to objects, either physical or mental. For example:

• In seeing a visible object via the visual sense, there arises in him the neutral attitude of the foolish Everyman who is undiscerning of reality. The neutral attitude such as this does not transcend the visible object. Therefore it is called the laypersons’ neutral attitude.
☸ cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa... Yā evarūpā upekkhā rūpaṃ sā nātivattati. Tasmā sā upekkhā gehasitā ti vuccati.

• On knowing a mentally known object via the mental sense, there arises in him the neutral attitude of the foolish Everyman who is undiscerning of reality. The neutral attitude such as this does not transcend the mental object. Therefore it is called the laypersons’ neutral attitude.
☸ Manasā dhammaṃ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa... Yā evarūpā upekkhā dhammaṃ sā nātivattati. Tasmā sā upekkhā gehasitā ti vuccati (M.3.218).

Illustration: nekkhammasitā upekkhā, ascetics’ neutral attitude

What are the six types of ascetics’ neutral attitude?
☸ cha nekkhammasitā upekkhā

When one realises the unlastingness of visible objects... of mentally known objects, their changeableness, passing away and ending, and thinks, ‘Formerly as well as now all these visible objects... mentally known objects are unlasting, intrinsically unsatisfactory, and destined to change,’ from seeing this thus according to reality with perfect penetrative discernment, detached awareness arises.
☸ rūpānaṃ... dhammā tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ pubbe ceva rūpā etarahi ca sabbe te rūpā... dhammā aniccā dukkhā vipariṇāmadhammā ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā

Neutral attitude such as this transcends the visible objects... mentally known objects.
☸ yā evarūpā upekkhā rūpaṃ sā ativattati... dhammaṃ sā ativattati.

Therefore it is called the ascetics’ neutral attitude.
☸ tasmā sā upekkhā nekkhammasitā ti vuccati

These are the six types of ascetics’ neutral attitude.
☸ Imā cha nekkhammasitā upekkhā (M.3.219).

Comment:

This transcendent neutral attitude seems equivalent to detached awareness.

Illustration: upekkhindriyaṃ, faculty of physical-plus-psychological neutral experience; upekkhako, indifferent

Bhikkhus, there are these five faculties of sense impression. What five? The faculty of physical pleasure, the faculty of psychological pleasure, the faculty of physical pain, the faculty of psychological pain, the faculty of physical-plus-psychological neutral experience.
☸ sukhindriyaṃ somanassindriyaṃ dukkhindriyaṃ domanassindriyaṃ upekkhindriyaṃ.

Dependent on a sensation to be experienced as physically pleasant, the faculty of physical pleasure arises. Being physically pleased, he knows that: ‘I am physically pleased.’
☸ Sukhavedanīyaṃ bhikkhave phassaṃ paṭicca uppajjati sukhindriyaṃ. So sukhito va samāno sukhitosmi ti pajānāti

Dependent on a sensation to be experienced as physically unpleasant, the faculty of physical pain arises. Being physically hurt, he knows that: ‘I am physically hurt.’
☸ Dukkhavedanīyaṃ bhikkhave phassaṃ paṭiccauppajjati dukkhindriyaṃ. So dukkhito va samāno dukkhitosmī ti pajānāti.

Dependent on a sensation to be experienced as psychologically pleasant, the faculty of psychological pleasure arises. Being psychologically pleased he discerns: ‘I am psychologically pleased.’
☸ Somanassavedanīyaṃ bhikkhave phassaṃ paṭicca uppajjati somanassindriyaṃ. So sumano va samāno sumanosmī ti pajānāti.

Dependent on a sensation to be experienced as psychologically unpleasant, the faculty of psychological pain arises. Being psychologically hurt, he discerns: ‘I am psychologically hurt.’
☸ Domanassavedanīyaṃ bhikkhave phassaṃ paṭicca uppajjati domanassindriyaṃ. So dummano va samāno dummanosmī ti pajānāti.

Dependent on a sensation to be experienced as neutral, the faculty of physical-plus-psychological neutral experience arises. Being indifferent, he knows that: ‘I am indifferent.’
☸ Upekkhāvedanīyaṃ bhikkhave phassaṃ paṭicca uppajjati upekkhindriyaṃ. So upekkhako va samāno upekkhakosmī ti pajānāti (S.5.211-2).

Illustration: upekkhindriyaṃ, faculty of physical-plus-psychological neutral experience

And where does the arisen faculty of physical-plus-psychological neutral experience cease without remainder?
☸ Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati

In this regard, having completely transcended the state of awareness neither having nor lacking perception, a bhikkhu enters and abides in the ending of perception and sense impression. And it is here that the arisen faculty of physical-plus-psychological neutral experience ceases without remainder.
☸ idha bhikkhave bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati (S.5.215).

Illustration: neutral attitude

Sensuous pleasures have been compared by the Blessed One to a skeleton [of meatless bones smeared with blood which leaves a hungry dog unsatisfied, fatigued, and full of vexation]. They are full of suffering and vexation, while the danger in them is great.
☸ aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo ti

Having seen this thus according to reality with perfect penetrative discernment, having avoided the neutral attitude that is diversified, associated with diversity, one develops the neutral attitude that is undiversified, associated with undiversity, where grasping of worldly pleasures ceases without remainder.
☸ Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevupekkhaṃ bhāveti (M.1.364).

COMMENT

For notes on diversified and undiversified, see introduction.

Illustration: upekkhā, indifference

If a bhikkhu’s mind is imbued with the perception of the unloveliness [of the body], his mind draws back, bends back, turns away from involvement in sexual intercourse and is not attracted to it, and either indifference or loathing is established in him.
☸ Asubhasaññā paricitena bhikkhave bhikkhūno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati. Upekkhā vā paṭikkūlyatā vā saṇṭhāti.

If a bhikkhu’s mind is imbued with the perception of [the ever-present possibility of] death, his mind draws back, bends back, and turns away from the hankering for life, and is not attracted to it, and either indifference or loathing is established in him.
☸ Maraṇasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati. Upekkhā vā paṭikkūlyatā vā saṇṭhāti.

If a bhikkhu’s mind is imbued with the perception of the loathsome nature of digestion, his mind draws back, bends back, turns away from craving for flavours and is not attracted to them, and either indifference or loathing is established in him.
☸ Āhāre paṭikkūlasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti

If a bhikkhu’s mind is imbued with the perception of disgust for the whole world [of phenomena], his mind shrinks from worldly intentions and is not attracted to them and either indifference or loathing is established in him.
☸ Sabbaloke anabhiratasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato lokacittesu cittaṃ patilīyati patikūṭati pativaṭṭati na sampasārīyati. Upekkhā vā paṭikkūlyatā vā saṇṭhāti.

If a bhikkhu’s mind is imbued with the perception of the unlastingness [of the five aggregates], his mind draws back, bends back, turns away from gains, honour, and renown and is not attracted to it, and either indifference or loathing is established in him.
☸ Aniccasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti (A.4.47).

Illustration: upekkhā, detached awareness

In this regard, in seeing a visible object via the visual sense, there arises in a bhikkhu pleasure, or displeasure, or pleasure plus displeasure.
☸ cakkhunā rūpaṃ disvā uppajjati manāpaṃ uppajjati amanāpaṃ uppajjati manāpāmanāpaṃ.

He knows that ‘This pleasure has arisen in me, this displeasure... this pleasure plus displeasure has arisen in me.’
☸ uppannaṃ kho me idaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ

And that is originated, self-evident, dependently arisen.
☸ tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ

But this is peaceful, this is sublime, namely, detached awareness.
☸ Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ upekkhā ti.

With that, the arisen pleasure... displeasure... pleasure plus displeasure ceases, and detached awareness is established.
☸ Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati upekkhā saṇṭhāti.

Just as a man with good eyes, having closed them, might open them; or having opened them, might close them, that is how quickly, how rapidly, how easily, no matter what it refers to, the pleasure... displeasure... pleasure plus displeasure ceases, and detached awareness is established (M.3.299).

Illustration: upekkhā, detached awareness

It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that when I recollect the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, detached awareness based on what is spiritually wholesome is not established within me.
☸ 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 (M.1.186).

Illustration: upekkhā, detached awareness

A bhikkhu practises thus: ‘Had it not been, it would not have been “mine.” It will be not; not “mine” will it be. That which is, that which is brought about, that I abandon.’
☸ no c’assa no ca me siyā na bhavissati na me bhavissati. Yadatthi yaṃ bhūtaṃ taṃ pajahāmī ti

In this way he attains detached awareness.
☸ evaṃ upekkhaṃ paṭilabhati (M.2.265).

Illustration: upekkhā, detached awareness

A meditator must apply three ways of practice (tīṇi nimittāni) not exclusively, but from time to time: inward collectedness, effort, and detached awareness.
☸ kālena kālaṃ samādhinimittaṃ manasikātabbaṃ; kālena kālaṃ paggahanimittaṃ manasikātabbaṃ; kālena kālaṃ upekkhānimittaṃ manasikātabbaṃ.

• If he focuses exclusively on the practice of detached awareness it is likely that his mind will be not properly collected for the destruction of perceptually obscuring states
☸ ekantaṃ upekkhānimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ na sammā samādhiyetha āsavānaṃ khayāya (A.1.256).

Illustration: upekkhaṃ, detached awareness

He discerns thus:
☸ So evaṃ pajānāti

‘When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away.
☸ imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti

When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.’
☸ imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī ti (M.2.223).

Illustration: upekkhā brahmavihāra, [unlimited] detached awareness

A bhikkhu abides pervading one quarter with a mind of [unlimited] detached awareness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, in all directions, everywhere, he abides pervading the whole world [of beings] with a mind of [unlimited] detached awareness, vast, exalted, unlimited, free of unfriendliness and hostility.’
☸ upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthiṃ iti uddhamadho tiriyaṃ sabbadhi sabbatthatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharati (D.3.223).

Illustration: upekkhako, serene

There are five noble psychic powers that are free of perceptually obscuring states and attachment (iddhi yā anāsavā anupadhikā ariyā ti). These are where a bhikkhu, if he wishes (sace ākaṅkhati) can abide:

• perceiving the unloathsomeness of what is loathsome
☸ paṭikkūle appaṭikkūlasaññī

• perceiving the loathsomeness of what is attractive
☸ appaṭikkūle paṭikkūlasaññī

• perceiving the unloathsomeness of what is loathsome and what is attractive
☸ paṭikkūle ca appaṭikkūle ca appaṭikkūlasaññī

• perceiving the loathsomeness of what is attractive and what is loathsome
☸ appaṭikkūle ca paṭikkūle ca paṭikkūlasaññī vihareyyanti

• Or, by rejecting both what is attractive and loathsome can abide serene, mindful, and fully conscious.
☸ appaṭikkūlañca paṭikkūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti (D.3.112-3; A.3.169-170).

Illustration: upekkhako, serene

He, seeing an object via the visual sense, is neither elated nor depressed, but abides serene, mindful, and fully conscious.
☸ So cakkhunā rūpaṃ disvā neva sumano hoti na dummano upekkhako viharati sato sampajāno (A.2.196-7).

*Upeti; Upaya

Renderings

• upeti: to be fit for

• upeti: to cling

• upeti: to enter

• upeti: to involve

• upeti: to end up

• upeti: to amount to

• upeti: to come

• upeti: to enter

• upeti: to approach

• upeti: to reach

• upeti: to submit

• na upeti: to be unanswerable

• na upeti: to be unacceptable

• na upeti: to be beyond

• na upeti: to be not even (=does not amount to)

• na upeti saṅkhaṃ: to be beyond the limits of conception

• vāsaṃ upeti: to take up residence

• upaya: one who is full of attachment

• anupayo: one who is free of attachment

• upaya: clinging

• upaya: involved

Introduction

Upaya

Our renderings for upaya are:

• upaya: one who is full of attachment

• anupayo: one who is free of attachment

• upaya: clinging

• upaya: involved

These are supported by the dictionaries to the following extent:

• DOP (sv Upaya):

1) Upaya: (m) going near to, involvement

2) Upaya: (mfn) going to; being involvement

3) Anupaya: (mfn) not going near (to); free from involvement

• PED (sv Upaya):

1) Upaya: approach, undertaking, taking up; clinging to, attachment

2) Anupaya: not going near, aloof, unattached

3) Rūpūpaya: clinging to form

Illustrations

Illustration: upeti, fit for

Refined gold is malleable, wieldy and radiant. Whatever ornament one wishes to make from it, it would serve the purpose (tañcassa atthaṃ anubhoti, M.3.243).

Unrefined gold is neither malleable, wieldy, or radiant, but brittle, and not properly fit for work (na ca sammā upeti kammāya, S.5.92).

Illustration: upaya, clinging; upeti, cling

So indeed these states, not having been, come into being. Having been, they vanish. He abided not clinging to or rejecting those states, free of attachment, detached, freed, not tethered, inwardly emancipated.
☸ evaṃ kira me dhammā ahutvā sambhonti hutvā paṭiventī ti. So tesu dhammesu anupayo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati (M.3.25).

Illustration: upaya, clinging; upeti, cling

Most of mankind is fastened by clinging, grasping, and stubborn attachment.
☸ Upayupādānābhinivesavinibaddho khvāyaṃ kaccāna loko yebhuyyena

But this one (with right perception [of reality]) does not cling or grasp or doggedly assume [the existence of] “my [absolute] Selfhood” in respect of objects of clinging, grasping, obstinate adherence, stubborn attachment, and identification.
☸ tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti attā me ti (S.2.17).

Illustration: upeti, cling

He clings to bodily form, grasps it, and doggedly assumes that bodily form is “my [absolute] Selfhood.”
☸ So rūpaṃ upeti upādiyati adhiṭṭhāti attā me ti (S.3.114).

Illustration: upeti, involve; anupayo, one who is free of attachment; upayaṃ,

The wise man does not involve himself with whatever opinions are commonplace.
☸ Yā kācimā sammutiyo puthujjā sabbāva etā na upeti vidvā

Why would one who is free of attachment become involved?
☸ Anupayo so upayaṃ kimeyya

He takes no delight in what is seen, heard, [sensed, or cognised].
☸ Diṭṭhe sute khantimakubbamāno (Sn.v.897).

Illustration: upayo, one who is full of attachment; upeti, enters

One who is full of attachment enters an argument over doctrines.
☸ Upayo hi dhammesu upeti vādaṃ

But how, and about what, can you argue with one who is free of attachment?
☸ anupayaṃ kena kathaṃ vadeyya

For him there is nothing clung to, and nothing to relinquish.
☸ Attaṃ nirattaṃ na hi tassa atthi

He has shaken off all dogmatic views in this very world.
☸ Adhosi so diṭṭhī-m-idheva sabbanti (Sn.v.787).

Illustration: upayo, one who is full of attachment; upayaṃ, clinging

Bhikkhus, one who is full of attachment is unliberated; one who is free of attachment is liberated.
☸ Upayo bhikkhave avimutto anupayo vimutto

The stream of consciousness while standing, might stand clinging to bodily form; with bodily form as its basis, established on bodily form, with a sprinkling of spiritually fettering delight, it might [egoistically] grow, mature, and develop.
☸ rūpūpayaṃ vā bhikkhave viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷahiṃ vepullaṃ āpajjeyya (S.3.53).

Illustration: upenti, end up in

Having given [alms] again and again, again and again liberal benefactors end up in heaven.
☸ Punappunaṃ dānapatī daditvā punappunaṃ saggamupenti ṭhānaṃ (S.1.174).

Illustration: upeti, ends up

Again and again the fool ends up in a womb
☸ punappunaṃ gabbhamupeti mando (S.1.174).

Illustration: upeti, ends up

Again and again ploughmen plough the field. Again and again rice ends up in the realm.
☸ Punappunaṃ khettaṃ kasanti kassakā punappunaṃ dhaññamupeti raṭṭhaṃ (S.1.174).

Illustration: upeti, ends up

If one such as he ends up going forth [into the ascetic life].
☸ Sace ca pabbajjamupeti tādiso (D.3.147).

Illustration: upeti, ends up

He ends up in a womb in the world beyond
☸ upeti gabbhañca parañca lokaṃ (Th.v.784-5).

Illustration: upeti, end up

A woman ends up in the service of a man
☸ mātugāmo purisassa pāricariyaṃ upeti (S.4.239).

Illustration: upeti, end up

One who gives the best ends up in the best place
☸ seṭṭhandado seṭṭhamupeti ṭhānaṃ (A.3.51).

Illustration: upeti, amount to

The speck of dust the Blessed One has placed on the tip of his fingernail in a comparison with the great earth, does not amount to a hundredth, or a thousandth, or a hundred thousandth part.
☸ neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti mahāpaṭhaviṃ upanidhāya bhagavatā paritto nakhasikhāya paṃsu āropito ti (S.2.133).

Illustration: upeti, come

Some ascetics and Brahmanists say that perception is a person’s [absolute] Selfhood which comes and goes.
☸ Saññā hi bho purisassa attā sā ca kho upeti pi apeti pi

When it comes, one is conscious, when it goes one is unconscious.
☸ Yasmiṃ samaye upeti saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti asaññī tasmiṃ samaye hotī ti (D.1.180).

Illustration: upeti, come

King Vessavaṇo Kuvero came to see you, asking about the teaching.
☸ Rājāpi taṃ vessavaṇo kuvero upeti dhammaṃ paripucchamāno (Sn.v.380).

Illustration: upeti, enter

However, a sage does not enter a dispute that has arisen,
☸ Vādañca jātaṃ muni no upeti

Therefore he is free of hardheartedness in every respect.
☸ Tasmā muni natthi khilo kuhiñci (Sn.v.780).

Illustration: upeti, approach

Again and again dairymen draw milk. Again and again the calf approaches its mother.
☸ Punappunaṃ khīranikā duhanti punappunaṃ vaccho upeti mātaraṃ (S.1.174).

Illustration: upeti, approach

Whether walking, standing, sitting, or lying down, your last day approaches. There is no time for you to be negligently applied [to the practice].
☸ Carato tiṭṭhato vāpi āsīnasayanassa vā
Upeti carimā ratti na te kālo pamajjitun ti (Th.v.452).

Illustration: upeti, reach

Having failed to understand the teaching clearly in this world, one reaches death, having not overcome one’s unsureness [about the excellence of the teaching].
☸ Idheva dhammaṃ avibhāvayitvā avitiṇṇakaṅkho maraṇaṃ upeti (Sn.v.318).

Illustration: upeti, reaches

Even the gaily coloured chariots of kings decay; and the body, too, reaches old age.
☸ Jīranti ve rājarathā sucittā atho sarīrampi jaraṃ upeti (S.1.71).

Illustration: upeti, reach

He reaches the residence on the first day of the lunar fortnight
☸ Pāṭipade vihāraṃ upeti (Vin.1.154).

Illustration: upeti, submit

‘It would be wonderful to ride the elephant if he would submit to training.’
☸ Bhaddakaṃ vata bho hatthiyānaṃ sace damathaṃ upeyyā ti (M.3.173-4).

Illustration: upeti, submit

’But, Kesi, if a horse-in-training won't submit to mild discipline, nor harsh discipline, nor mild and harsh discipline, how do you deal with him?’
☸ Sace te kesi assadammo saṇhenapi vinayaṃ na upeti pharusenapi vinayaṃ na upeti saṇhapharusenapi vinayaṃ na upeti kinti naṃ karosī ti (A.2.112).

Illustration: na upeti saṅkhaṃ is beyond the limits of conception

Just as a flame tossed about by the force of the wind vanishes, and is beyond the limits of conception, so a sage liberated from immaterial-factors-and-body vanishes, and is beyond the limits of conception.
☸ Acci yathā vātavegena khittā atthaṃ paleti na upeti saṅkhaṃ;
Evaṃ muni nāmakāyā vimutto atthaṃ paleti na upeti saṅkhaṃ (Sn.v.1074).

Comment:

Explained two verses later as follows:

There is no measuring of one who has vanished. That no longer exists in relation to which one might speak of him. When all points of reference are removed, then all ways of talking about him are also removed.
☸ Atthaṅgatassa na pamāṇamatthi yena naṃ vajjuṃ taṃ tassa natthi
Sabbesu dhammesu samūhatesu samūhatā vādapathā pi sabbe ti (Sn.v.1076).

Illustration: na upeti saṅkhaṃ, is beyond the limits of conception

The sage seeing the end of birth and destruction, abandoning speculation, is beyond the limits of conception.
☸ Sa ve muni jātikhayantadassī takkaṃ pahāya na upeti saṅkhaṃ (Sn.v.209).

Illustration: na upeti saṅkhaṃ, is beyond the limits of conception

The one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.
☸ Sa ce akkheyyasampanno santo santipade rato
Saṅkhāya sevī dhammaṭṭho saṅkhaṃ nopeti vedagū ti (It.53).

Illustration: vāsaṃ upeti, take up residence

In whatever region the Wheel Treasure pauses, there the Wheel-turning monarch takes up residence with his army with its four divisions.
☸ Yasmiṃ kho pana bhikkhave padese cakkaratanaṃ patiṭṭhāti tatra rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya (M.3.172).

Illustration: vāsaṃ upeti, take up residence

I have a rest house... When any ascetic or Brahmanist take up residence there, I share it with him to the best of my ability and strength.
☸ atthi me bhante āvasathāgāraṃ... tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi (S.4.348).

Illustration: na upeti, is unacceptable

’”If we get this, we will do it; if not, we won’t”: even in relation to teachers bent on worldly benefits, inheritors of worldly benefits, engrossed in worldly benefits, such haggling by disciples is unacceptable. So what about the Perfect One who abides completely aloof from worldly benefits?’
☸ Yopi so bhikkhave satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassapayaṃ evarūpī paṇopaṇaviyā na upeti. Evañca no assa atha naṃ kareyyāma. Na ca no evamassa na naṃ kareyyāmā ti. Kimpana bhikkhave yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati (M.1.480).

Illustration: na upeti, is unanswerable

―’Master Gotama, for a bhikkhu whose mind is thus liberated [from perceptually obscuring states], where is he reborn?’
☸ Evaṃ vimuttacitto pana bho gotama bhikkhu kuhiṃ upapajjatī ti

―’The question ”Is he reborn?” is unanswerable, Vaccha’
☸ Upapajjatī ti kho vaccha na upeti

―’Then is he not reborn, Master Gotama?’
☸ Tena hi bho gotama na upapajjatī ti

―’The question ”Is he not reborn?” is unanswerable, Vaccha’
☸ Na upapajjatī ti kho vaccha na upeti (M.1.486).

Illustration: na upeti, is unanswerable

―’But if asked in which direction the fire went―to the east or west or north or south―how would you answer?’
☸ so aggi ito katamaṃ disaṃ gato puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā ti. Evaṃ puṭṭho tvaṃ vaccha kinti vyākareyyāsī ti

―’The question is unanswerable, Master Gotama. A fire blazes because of its firing of grass and sticks. When this is exhausted, and no more is brought to it, then being without fuel, it is simply reckoned as extinguished.’
☸ Na upeti bho gotama. Yaṃ hi so gotama aggi tiṇakaṭṭhūpādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto'teva saṅkhaṃ gacchatī ti (M.1.487).

Illustration: na upeti, is unanswerable

The Perfect One is liberated from being reckoned in terms of bodily form, great king.
☸ Rūpasaṅkhaya vimutto kho mahārāja tathāgato

He is profound, immeasurable, unfathomable like the ocean
☸ gambhīro appameyyo appariyogāho seyyathā pi mahāsamuddo

• The question, ‘Does a Perfect One continue to exist after death?’ is unanswerable
☸ hoti tathāgato parammaraṇā ti pi na upeti

• ‘The question, ‘Does a Perfect One not continue to exist after death?’ is unanswerable
☸ na hoti tathāgato parammaraṇā ti pi na upeti

• The question, ‘Does a Perfect One both continue and not continue to exist after death?’ is unanswerable.
☸ hoti ca na ca hoti tathāgato parammaraṇā ti pi na upeti

• The question, ‘Does a Perfect One neither continue nor not continue to exist after death?’ is unanswerable.
☸ neva hoti na na hoti tathāgato parammaraṇā ti pi na upeti (S.4.376).

Illustration: na upeti, is beyond; is not even (=does not amount to)

’Bhante, this small stone is insignificant in comparison to the Himalayas, the king of mountain ranges,
☸ Appamatto kho ayaṃ bhante bhagavatā paritto pāṇimatto pāsāṇo gahito himavantaṃ pabbatarājānaṃ upanidhāya

... the difference is beyond reckoning
☸ saṅkhampi na upeti

... it is not even a fraction
☸ kalabhāgampi na upeti

... it is beyond comparison
☸ upanidhimpi na upetī ti (M.3.166).

Illustration: na upeti, is beyond; is not even (=does not amount to)

Nanda said his bride-to-be, the most beautiful girl in the land, in comparison with a group of five hundred heavenly nymphs was like a mutilated she-monkey with severed ears and nose.
☸ Seyyathā pi bhante paluṭṭhamakkaṭī kaṇṇanāsacchinnā evameva kho bhante sākiyānī janapadakalyāṇī imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya

He said:

The difference was beyond reckoning
☸ saṅkhampi na upeti

It is not even a fraction
☸ kalampi na upeti

It is not even the tiniest fraction
☸ kalabhāgampi na upeti

It is beyond comparison
☸ upanidhimpi na upeti (Ud.22-3).

*Ubhatobhāgavimutto; Paññāvimutto; Paññāvimuttin; Cetovimuttin

Renderings

• ubhatobhāgavimutto: one who is liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]

• paññāvimutto: one who is liberated [from perceptually obscuring states] through penetrative discernment

• paññāvimuttin: one who is liberated [from uninsightfulness] through penetrative discernment

• cetovimuttin: one who is liberated [from attachment through inward calm]

Introduction

Paths to arahantship

Arahantship is gained either 1) by first attaining the four jhānas or 2), by first attaining the immaterial states of awareness, says the Jhānanissaya Sutta:

• The destruction of perceptually obscuring states depends on [attaining] first jhāna, I declare... depends on [attaining] the state of awareness of boundless space, I declare... etc
☸ Paṭhamampahaṃ bhikkhave jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi... Ākāsānañcāyatanampahaṃ bhikkhave nissāya āsavānaṃ khayaṃ vadāmi... (A.4.422).

This gives rise to two types of arahants: ubhatobhāgavimutto and paññāvimutto:

1) If arahantship is gained through the immaterial states of awareness, the bhikkhu is called ‘one who is liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]’ (ubhatobhāgavimutto). The following passage is the basis of us saying this:

• And what is the individual liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]?
☸ Katamo ca bhikkhave puggalo ubhatobhāgavimutto

... In this regard, some person abides touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness, and by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.
☸ idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phassitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti (M.1.477-9).

2) If arahantship is gained through the jhānas, the bhikkhu is called ‘one who is liberated [from perceptually obscuring states] through penetrative discernment’ (paññāvimutto). The following passage is the basis of us saying this:

• And what is the individual liberated [from perceptually obscuring states] through penetrative discernment?
☸ Katamo ca bhikkhave puggalo paññāvimutto

... In this regard, some person does not abide touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness, but by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.
☸ idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phassitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti (M.1.477-9).

Paññāvimutti and Cetovimutti: review

Regarding paññāvimutti and cetovimutti, we have shown (sv Cetovimutti) that:

1) the terms mean:

• paññāvimutti: liberation [from uninsightfulness] through penetrative discernment

• cetovimutti: liberation [from attachment through inward calm]

2) paññāvimutti and cetovimutti correspond to vipassanā (‘insightfulness’) and samatha (‘inward calm’) respectively.

3) the terms do not necessarily imply arahantship. So the enlightened connotations of paññāvimutti do not necessarily apply to paññāvimutto.

Paññāvimuttin and Cetovimuttin

Therefore let us now consider paññāvimuttin and cetovimuttin which occur only in the Mahāmāluṅkya Sutta. The terms stem etymologically from paññāvimutti and cetovimutti and therefore mean:

• paññāvimuttin: one who is liberated [from uninsightfulness] through penetrative discernment

• cetovimuttin: one who is liberated [from attachment through inward calm]

In the Mahāmāluṅkya Sutta, after the Buddha had explained the path and practice to abandon the five ties to individual existence in the low plane of existence, Ānanda enquired:

―Bhante, if this is the path and practice to abandon the five ties to individual existence in the low plane of existence, then how is that some bhikkhus here are liberated [from attachment through inward calm] (cetovimuttino), while some are liberated [from uninsightfulness] through penetrative discernment (paññāvimuttino)?
☸ Eso ce bhante maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino ti.

―The difference here, Ānanda, is in their [mental] faculties, I declare.
☸ Ettha kho tesāhaṃ ānanda indriyavemattataṃ vadāmī ti (M.1.437).

This confirms that the paññāvimuttin and cetovimuttin are not necessarily arahants, unlike the paññāvimutto.

Commentary: -mutto and -muttin

The commentary to the Mahāmāluṅkya Sutta says: Samathavaseneva hi gacchantesu ekassa bhikkhuno cittekaggatā dhuraṃ hoti so cetovimutto nāma hoti. Ekassa paññā dhuraṃ hoti, so paññāvimutto nāma hoti. Vipassanāvaseneva ca gacchantesu ekassa paññā dhuraṃ hoti, so paññāvimutto nāma hoti.

Thus it mistakenly says paññāvimutto and cetovimutto where Ānanda had said paññāvimuttino and cetovimuttino. Nonetheless, it correctly links paññāvimutto to vipassanā, and cetovimutto to samatha.

Illustrations

Illustration: paññāvimutto, liberated [from perceptually obscuring states] through penetrative discernment

The Perfect One, the Arahant, the Perfectly Enlightened One, who is liberated [from perceptually obscuring states] through being without grasping, through disillusionment with, non-attachment to, and the ending of bodily form, is called the Perfectly Enlightened One.
☸ Tathāgato bhikkhave arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādāvimutto sammāsambuddhā ti vuccati

Likewise, the bhikkhu who is liberated [from perceptually obscuring states] through penetrative discernment, through disillusionment with, non-attachment to, and the ending of bodily form, is called one who is liberated [from perceptually obscuring states] through penetrative discernment.
☸ bhikkhūpi bhikkhave paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimutto ti vuccati (S.3.65).

Illustration: paññāvimuttassa, liberated [from perceptually obscuring states] through penetrative discernment

For one who is liberated [from perceptually obscuring states] through penetrative discernment there is no undiscernment of reality.
☸ paññāvimuttassa na santi mohā (Sn.v.847).

Illustration: vimuttaṃ ubhatobhāge, liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]

Look at this good-looking Sāriputta coming, liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness], inwardly well-collected.
☸ Imañca passa āyantaṃ sāriputtaṃ sudassanaṃ
Vimuttaṃ ubhatobhāge ajjhattaṃ susamāhitaṃ (Th.v.1176).

E

*Ekamantaṃ

Renderings

• ekamantaṃ: somewhere separately

• ekamantaṃ: somewhere quiet

• ekamantaṃ: somewhere out of the way

• ekamantaṃ: somewhere suitable

• ekamantaṃ: somewhere removed

• ekamantaṃ: at a distance

• ekamantaṃ: aside

• ekamantaṃ: at one end

• ekamantaṃ: to one side

• ekamantaṃ... ekamantaṃ: on the one side... to the other side

• ekamantaṃ: beside

• ekamantaṃ: at an appropriate distance

• ekamantaṃ: at a respectful distance

Introduction

Sitting at a respectful distance

Horner says that ekamantaṃ nisīdi means ‘literally sat down to one side, or end. In sitting down in the presence of an honoured person, care should be taken not to sit down in any of the six wrong ways. These are

• too far

• too near

• to windward

• on a higher seat

• too much in front

• too much behind’ (BD Part 2 p.42 n.5).

Accordingly, she renders the term as ‘he sat down at a respectful distance.’

‘Respectful distance’ and ‘appropriate distance’

Horner’s phrase ‘at a respectful distance’ and our preference ‘at an appropriate distance’ would seem to be justified by comparison with the etiquette concerning almsround. According to this, when a bhikkhu approaches a house for food, he should not stand too far away, he should not stand too close.
☸ Nātidure ṭhātabbaṃ. Nāccāsanne ṭhātabbaṃ (Vin.2.216).

‘At an appropriate distance’ would be a good way to negotiate the following passage:

• Going on uninterrupted house-to-house almsround in Rājagaha, the Blessed One approached the residence of the brahman Aggika Bhāradvāja and stood at an appropriate distance.
☸ Rājagahe sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami. Upasaṅkamitvā ekamantaṃ aṭṭhāsi. (S.1.166).

Other meanings

See Illustrations.

DOP renderings

DOP’s renderings are:

1) to one side, at a respectful distance

2) on one side, aside; out of the way; a little apart

3) apart, at a distance; in private, on one's own; in a solitary place

Illustrations

Illustration: somewhere separately

Then that man, in love with that bhikkhunī, appointing a bedroom for those bhikkhunīs, appointed a bedroom somewhere separately for that bhikkhunī.
☸ Atha kho so puriso tāsaṃ bhikkhunīnaṃ seyyaṃ paññāpento tassā bhikkhuniyā seyyaṃ ekamantaṃ paññāpesi (Vin.4.228).

Illustration: somewhere quiet

Being mindful and fully conscious, I sat down somewhere quiet.
☸ Satimā sampajānohaṃ ekamantaṃ upāvisiṃ (Th.v.317).

Illustration: somewhere quiet

Undertake the Buddha’s training system. Having done so one does not [later] regret it. Wash your feet quickly and sit down somewhere quiet.
☸ Karotha buddhasāsanaṃ yaṃ katvā nānutappati
Khippaṃ pādāni dhovitvā ekamante nisīdatha (Thī.v.118).

Illustration: somewhere quiet

Out of tender concern the Teacher gave me a [clean] foot-cloth, [saying]: ‘Properly concentrate on this pure thing somewhere quiet.’
☸ Etaṃ suddhaṃ adhiṭṭhehi ekamantaṃ svadhiṭṭhitaṃ (Th.v.560).

Illustration: somewhere out of the way

Wanting to spy on someone:

• they hid themselves somewhere out of the way.
☸ ekamantaṃ nilīyiṃsu (Vin.3.22).

Illustration: out of the way

When they saw him, they put down their bows and sent their dogs out of the way.
☸ Disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā (A.3.75).

Illustration: somewhere out of the way

Now at that time bhikkhus urinated here and there in the monastery; the monastery was fouled. They told this matter to the Blessed One. He said: “I allow you bhikkhus, to urinate somewhere out of the way.
☸ Tena kho pana samayena bhikkhū ārāme tahaṃ tahaṃ passāvaṃ karonti. Ārāmo dussati. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi bhikkhave ekamantaṃ passāvaṃ kātunti (Vin.2.141).

Illustration: somewhere suitable

Now at that time bhikkhus made fireplaces here and there in the monastic compound; the monastic compound became dirty. They told this matter to the Blessed One. He said: “I allow you to make a fire-hall somewhere suitable.”
☸ Tena kho pana samayena bhikkhū parivene tahaṃ tahaṃ aggiṭṭhānaṃ karonti. Parivenaṃ uklāpaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi bhikkhave ekamantaṃ aggisālaṃ kātunti (Vin.2.154).

Illustration: somewhere suitable

[Cūḷapanthaka:]

Then the Teacher sent a messenger to me to announce the mealtime. When the mealtime was announced, I approached [Jīvaka’s residence] through the air. Having venerated the Teacher’s feet I sat down somewhere suitable. Seeing that I was seated the Teacher received [the food offering].
☸ Vanditvā satthuno pāde ekamantaṃ nisīdahaṃ
Nisinnaṃ maṃ viditvāna atha satthā paṭiggahī (Th.v.564-5).

Illustration: somewhere removed

I allow you, bhikkhus, having first instructed somewhere removed, to ask about obstacles to ordination in the midst of the assembly of bhikkhus.
☸ Anujānāmi bhakkhave ekamantaṃ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṃ (Vin.1.94).

Illustration: at a distance

Venerable MahāMoggallāna performed a feat of psychic power such that he made the Mansion of Migāra’s Mother shake, quake, and tremble with his big toe. Then the resident bhikkhus, dismayed and terrified, stood at a distance...
☸ Atha kho te bhikkhū saṃviggā lomahaṭṭhajātā ekamantaṃ aṭṭhaṃsu.

Then the Blessed One approached those bhikkhus and said to them: “Why are you standing at a distance, dismayed and terrified?”
☸ Atha kho bhagavā yena te bhikkhu tenupasaṅkami. Upasaṅkamitvā te bhikkhu etadavoca kinnu tumhe bhikkhave saṃviggā lomahaṭṭhajātā ekamantaṃ ṭhitāti? (S.5.270).

Illustration: at a distance

Now at that time the Blessed One was seated, explaining the teaching, surrounded by a large assembly. A certain bhikkhu had eaten garlic, and had sat down at a distance, thinking: “May the bhikkhus not be troubled [by the stench of garlic].” The Blessed One saw that bhikkhu sitting at a distance, and asked the bhikkhus: “Bhikkhus, why is this bhikkhu sitting at a distance?”
☸ Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. Aññatarena bhikkhunā lasunaṃ khāyitaṃ hoti. So mā bhikkhū vyābādhiyiṃsū ti ekamantaṃ nisīdi. Addasā kho bhagavā taṃ bhikkhuṃ ekamantaṃ nisinnaṃ. Disvāna bhikkhū āmantesi. Kinnu kho so bhikkhave bhikkhu ekamantaṃ nisinno ti (Vin.2.140).

Illustration: aside

Having received his preceptor’s robe, he should lay it aside.
☸ cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ (Vin.1.47).

Illustration: aside

When he is cleaning the dwelling-place, having first taken out the bowl and robes, he should lay them aside.
☸ Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ (Vin.2.218).

Illustration: aside

Then that man, having laid aside his sword and shield, having laid down his bow and quiver, approached the Blessed One.
☸ Atha kho so puriso asicammaṃ ekamantaṃ karitvā dhanukalāpaṃ nikkhipitvā yena bhagavā tenupasaṅkami (Vin.2.192).

Illustration: aside

Having taken that bhikkhu aside, having had him dealt with according to the rule...
☸ bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā (Vin.1.173).

Illustration: aside

Then, Kevaḍḍha, the Great Brahmā took that bhikkhu by the arm, led him aside and said...
☸ Atha kho so kevaḍḍha mahābrahmā taṃ bhikkhuṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā taṃ bhikkhuṃ etadavoca (D.1.221).

Illustration: aside

Please will you, venerable ones, stand aside for a short time while this bhikkhu declares his entire purity?
☸ iṅgha tumhe āyasmantā muhuttaṃ ekamantaṃ hotha yāvāyaṃ bhikkhu pārisuddhiṃ deti'ti (Vin.1.122).

Illustration: at one end

Then the Blessed One entered the potter’s workshop, prepared a spread of grass at one end, seated himself cross-legged, set his body erect, and established mindfulness within himself
☸ Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthā rakaṃ paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā (M.3.238).

Illustration: to one side

Being thus refused by the King, they withdrew to one side and considered:
☸ Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ (D.2.180).

Illustration: on the one side... to the other side

When a large heap of grain is being winnowed, the grains that are firm and pithy form a pile on the one side, and the wind blows the spoiled grains and chaff to the other side.
☸ Seyyathā pi bhikkhave mahato dhaññarāsissa pūyamānassa tattha yāni dhaññāni daḷhāni sāravannāni tāni ekamantaṃ puñjaṃ hoti yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apakassati.(A.4.170).

Illustration: beside them

Then Suppabuddha the leper approached that large crowd. He saw the Blessed One sitting down, surrounded by a large assembly, explaining the teaching. Seeing this, he thought ‘There is no snacks or food being distributed here. This is the ascetic Gotama explaining his teaching to the assembly. Perhaps I should also listen to the teaching. So he took a seat right there beside them, thinking: ‘I, too, will listen to the teaching.’.. The Blessed One saw Suppabuddha the leper seated in that assembly...
☸ Atha kho suppabuddho kuṭṭhi yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhi bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi na kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājiyati. Samaṇo ayaṃ gotamo parisatiṃ dhammaṃ deseti. Yannūnāhampi dhammaṃ suṇeyyanti. Tattheva ekamantaṃ nisīdi. Ahampi dhammaṃ sossāmī ti... Addasā kho bhagavā suppabuddhaṃ kuṭṭhiṃ tassaṃ parisāyaṃ nisinnaṃ... (Ud.47-8).

Illustration: at a respectful distance

Now at one time bhikkhus were bathing in the Tapoda Hot Springs. Then King Seniya Bimbisāra of Magadha, wanting to bathe his head, having gone to Tapoda, waited for them at a respectful distance while they were bathing.
☸ Tena kho pana samayena bhikkhu tapode nahāyanti. Atha kho rājā māgadho seniyo bimbisāro sīsaṃ nahāyissāmīti tapodaṃ gantvā yāva ayyā nahāyantiti ekamantaṃ patimānesi (Vin.4.117).

Illustration: at a respectful distance

Then King Ajātasattu approached the Blessed One and stood at a respectful distance. Standing thus, King Ajātasattu gazed at the assembly of bhikkhus which remained as silent as a serene lake.
☸ Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami. Upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ dhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ (D.1.50).

Illustration: at a respectful distance

Welcomed, Sakka entered the Indasāla Cave, venerated the Blessed One, and stood at a respectful distance.
☸ Abhivadito sakko devānamindo bhagavatā indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi (D.2.270).

Illustration: at a respectful distance

‘I shall sit here in front of the ascetic Gotama.’ Then the brahman Brahmāyu approached the Blessed One; and having exchanged greetings and words of cordiality he sat down at a respectful distance... Then sitting down at a respectful distance the brahman Brahmāyu looked for the thirty-two marks of a Great Man on the Blessed One's body
☸ idhāhaṃ samaṇassa gotamassa santike nisīdissāmīti. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi... Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni sammannesi (M.2.142-3).

COMMENT

santike: in the presence of, before, with (PED).

Illustration: at a respectful distance

Then the Blessed One approached the Cāpāla Shrine and seated himself on the prepared seat. Venerable Ānanda, having paid respects, sat down at a respectful distance. Then the Blessed One said to Venerable Ānanda, who was seated thus:
☸ Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Āyasmā pi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca: (D.2.102).

Illustration: at a respectful distance

When the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Abhaya taking a low seat, sat down at a respectful distance.
☸ Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi (M.1.393).

*Eko care khaggavisāṇakappo

Renderings

Renderings: eko care khaggavisāṇakappo

• eko care khaggavisāṇakappo: live the religious life as solitarily as a rhinoceros horn

Renderings: carati

• carati: to go

• carati: to travel

• carati: to walk

• carati: to fare

• carati: to wander

• carati: to walk on almsround

• carati: to undertake

• carati: to graze

• carati: to bring about

• carati: to live

• carati: to live the religious life

• cārikaṃ caramāno: journeying on foot

Introduction

Khaggavisāṇa means ‘rhinoceros horn’

Norman has carefully explained why khaggavisāṇa means ‘rhinoceros horn’ not ‘rhinoceros.’ He concludes that:

• ‘When the Pāli can be so translated, when the earliest interpretation takes it that way, and when the Indian rhinoceros is unique among animals in India in having only one horn, it seems certain to me that the reference is to the single horn, and I think that there is no problem if we translate: ‘Let him wander all by himself (eko adutiyo) having a resemblance to the rhinoceros horn, which is also eko adutiyo’ (GD p.154).

But Norman is not curious to understand why translators have persisted to render khaggavisāṇa as ‘rhinoceros,’ and why even today we find it as a meaning in the 2001 Dictionary of Pāli. So let us see why that is.

Persistently ‘rhinoceros’: the underlying problems

The continual refrain of the Khaggavisāṇa Sutta is eko care khaggavisāṇakappo, and many would agree with Norman when he says it means one should ‘wander solitary as a rhinoceros horn.’ But this is unconvincing for two reasons:

1) It is unconvincing because of the obvious fact that although rhinceroses wander, their horns really do not. But the impossible conception of ‘wandering horns’ is not the only problem of Norman’s translation.

2) Another problem of ‘wandering solitary as a rhinoceros horn’ is where the bhikkhu is in fact stationary. For example in verse in Sn.v.72 Norman says ‘one should resort to secluded abodes, one should wander solitary as a rhinoceros horn.’ And, even more problematic, in verse Sn.v.74, which apparently concerns the time of death, Norman says ‘not trembling at [the time of] the complete destruction of life, one should wander solitary as a rhinoceros horn.’

We translate the verses like this:

• Like a strong-toothed lion, the king of beasts, having overpowered [Māra], having overcome [the Destroyer], conducting oneself [in accordance with the teaching], one should make use of secluded abodes. One should live the religious life as solitarily as a rhinoceros horn.
☸ Sīho yathā dāṭhabalī pasayha rājā migānaṃ abhibhuyya cārī
Sevetha pantāni senāsanāni eko care khaggavisāṇakappo (Sn.v.72).

• Having abandoned attachment, hatred, and undiscernment of reality, having slashed the ties to individual existence, being unterrified at the [imminent] destruction of one’s life, one should live the religious life as solitarily as a rhinoceros horn.
☸ Rāgañca dosañca pahāya mohaṃ sandālayitvāna saṃyojanāni
Asantasaṃ jīvitasaṅkhayamhi eko care khaggavisāṇakappo (Sn.v.74).

Carati means brahmacariyaṃ carati

Both problems are resolved if we recognise eko care khaggavisāṇakappo as an abbreviation for eko brahmacariyaṃ care khaggavisāṇakappo ‘live the religious life as solitarily as a rhinoceros horn.’ The abbreviation of carati in this way occurs elsewhere in the scriptures, not only in the Khaggavisāṇa Sutta, but only in verses, and is therefore to be explained and excused on metrical grounds. See Illustrations below. In prose brahmacariyaṃ carati is common enough, but never abbreviated. Even in verse it is sometimes unabbreviated, for example:

• I am an arahant living the religious life.
☸ arahaṃ ahaṃ brahmacariyaṃ carāmi (S.1.169).

• He would live the religious life vigorously applied [to the practice].
☸ Ātāpiyo brahmacariyaṃ careyyā ti (Ud.48).

Kappo

That kappo means ‘like’ or ‘resembling,’ see Group of Discourses p.154.

Carati

We first illustrate the meanings of carati, then afterwards deal with eko care khaggavisāṇakappo.

Illustrations: carati

Illustration: carāmi, go

Seeing that the body subsists on food, I go searching
Āhāraṭṭhitiko samussayo iti disvāna carāmi esanaṃ (Th.v.123).

Illustration: carantu, go

Go, sirs. The religious life is lived under the ascetic Gotama
carantu bhonto samaṇe gotame brahmacariyavāso (M.1.524).

Illustration: carāmi, travel

I travel the whole world on my own earnings
☸ Nibbiṭṭhena carāmi sabbaloke (Sn.v.25).

Illustration: carāmi, wander

I wander in the world, a sage, liberated from the perception of existence.
☸ akiñcano manta carāmi loke (Sn.v.455).

Illustration: caraṃ, walking

• Whether walking, standing, sitting, or reclining
☸ Caraṃ vā yadi vā tiṭṭhaṃ nisinno uda vā sayaṃ (It.117).

Illustration: cārikaṃ, caramāno, journeying

Journeying by stages he arrived at Kapilavatthu.
☸ Anupubbena cārikaṃ caramāno yena kapilavatthu tadavasari (Vin.1.82).

Illustration: caritvāna, walked

Having walked on almsround
☸ piṇḍacāraṃ caritvāna (Sn.v.414).

Illustration: caritvāna, fare

Whoever formerly fared alone who then pursues sexual intercourse, in the world is called a ‘lurching vehicle,’ ‘contemptible,’ a ‘common man.’
☸ Eko pubbe caritvāna methunaṃ yo nisevati
Yānaṃ bhantaṃ va taṃ loke hīnamāhu puthujjanaṃ (Sn.v.820).

Illustration: carati, fare

He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.
☸ Yodha puññañca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ve bhikkhū ti vuccati (S.1.182).

Illustration: carantaṃ, walking on almsround

Walking on almsround in such unsuitable alms resorts (that would make his knowledgeable companions in the religious life suspect him of unvirtuous ways of conduct)
☸ yathārūpe agocare carantaṃ (M.1.10-11).

Comment:

An incoming bhikkhu should ask about suitable and unsuitable alms resorts, called gocara and agocara
☸ Gocaro pucchitabbo agocaro pucchitabbo (Vin.2.208).

Illustration: caraṃ, walk on almsround

Walk on almsround through the streets,
☸ visikhantare caraṃ (Th.v.1119).

Illustration: careyya, walk (for alms)

He should walk on almsround in the village at the right time. Bonds [to individual existence] bind one who walks on almsround at the wrong time.
☸ Gāmañca piṇḍāya careyya kāle
Akālacāriṃ hi sajanti saṅgā (Sn.v.386).

Illustration: caranti, graze

The cows are grazing in the water-meadow where the grass grows lush
☸ kacche rūḷhatiṇe caranti gāvo (Sn.v.20).

Illustration: caritvā, undertake

Having undertaken many bad deeds
☸ Bahuni ca duccaritāni caritvā (Sn.v.665).

Illustration: carati, conduct oneself

He conducts himself rightly by way of body, speech, and mind.
☸ So kāyena sucaritaṃ carati vācāya sucaritaṃ carati manasā sucaritaṃ carati (A.3.386).

Illustration: carati, conduct oneself

One who is attached, overpowered, and overcome by attachment, misconducts himself by way of body, speech, and mind.
☸ Ratto kho āvuso rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati (A.1.216).

Illustration: carimha, bring about

We have brought about your death, sensuous yearning
☸ Vadhaṃ carimha te kāma (Th.v.138).

Illustration: cariṃsu, live

For forty-eight years they lived the religious life as virgins.
☸ Aṭṭhacattārīsaṃ vassāni komāraṃ brahmacariyaṃ cariṃsu te (Sn.v.289).

Illustration: carāmase, live

Because we have not known the true teaching we’ve been living miserably mother.
☸ addhammassa anaññāya amma dukkhaṃ carāmase (S.1.210).

Illustration: brahmacariyaṃ caritvā, live the religious life

Lived the religious life under the Blessed One Vipassī
☸ vipassimhi bhagavatī brahmacariyaṃ caritvā (D.2.50).

Illustration: brahmacariyamacariṃsu, live the religious life

They lived the religious life under the one of excellent wisdom.
☸ Brahmacariyamacariṃsu varapaññassa santike (Sn.v.1128).

Illustration: brahmacariyaṃ carati, live the religious life

He lives the celibate life disgruntled
☸ anabhirato ca brahmacariyaṃ carati (A.3.69).

Illustration: carassu brahmacariyaṃ, live the religious life

Live the religious life under that Blessed One
☸ carassu tasmiṃ bhagavati brahmacariyaṃ (Sn.v.696).

Illustration: caraṃ, live the religious life

And I would take delight in that supreme teaching, great Seer, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].
☸ Tañcāhaṃ abhinandāmi mahesi dhammamuttamaṃ
Yaṃ viditvā sato caraṃ tare loke visattikaṃ (Sn.v.1054).

Illustration: carāmi, live the religious life

Clad in robes, I live the religious life without a home, with a shaven head, with ego completely extinguished.
☸ Saṅghāṭivāsī agaho carāmi nivuttakeso abhinibbutatto (Sn.v.456).

Illustration: carantaṃ, live the religious life

The world [of beings] with its devas does not despise the sage living the religious life, free of craving.
☸ Taṃ taṃ nittaṇhaṃ muniṃ carantaṃ
Nāvajānāti sadevako pi loko ti (Ud.77).

Ireland: the world with its devas does not despise that cravingless sage as he fares along.

Illustration: carantaṃ, live the religious life

A sage, living the religious life, abstaining from sexual intercourse,
☸ Muniṃ carantaṃ virataṃ methunasmā (Sn.v.220).

Illustration: caranti, live the religious life

Everything is unlasting. Having understood this, the wise live the religious life.
☸ sabbamaniccaṃ evaṃ samecca caranti mutattā (Th.v.1215).

Illustration: caranti, live the religious life

Those who live the religious life without confrontation, rid of spiritual defilement, free of expectations, I call them sages.
☸ Visenikatvā anīghā nirāsā caranti ye te munayo ti brūmi (Sn.v.1078).

Illustration: carissasi, live the religious life

Let wither what is past. Let there not be for you anything at all [hoped for] in the future. If you do not grasp at what is in between you will live the religious life inwardly at peace.
☸ Yaṃ pubbe taṃ visosehi pacchā te māhu kiñcanaṃ
Majjhe ce no gahessasi upasanto carissasi (Sn.v.949).

Illustrations: eko care khaggavisāṇakappo

Illustration: care, live the religious life

Having renounced violence towards all creatures, not harming any of them, one should not wish for a son, let alone a companion. One should live the religious life as solitarily as a rhinoceros horn.
☸ Sabbesu bhūtesu nidhāya daṇḍaṃ aviheṭhayaṃ aññatarampi tesaṃ
Na puttamiccheyya kuto sahāyaṃ eko care khaggavisāṇakappo (Sn.v.35).

Illustration: care, live the religious life

[People] consort and associate [with others] for the sake of selfish advantage. Nowadays friends without selfish motives are hard to find. Men who are wise as to selfish benefits are foul. One should live the religious life as solitarily as a rhinoceros horn.
☸ Bhajanti sevanti ca kāraṇatthā nikkāraṇā dullabhā ajja mittā
Attaṭṭhapaññā asucī manussā eko care khaggavisāṇakappo (Sn.v.75).

*Ejā

Renderings

• aniñjita: the not-unstable

• aneja: imperturbable

• āneñja: imperturbability

• āneñja: the Imperturbable

• iñjita: the unstable

• iñjita: spiritual instability

• iñjita: trembling

• ejā: spiritual instability

• āneñja: karmically neutral

Dictionary of Pāli renderings:

• aniñjita (noun): lack of disturbance, quiet.

• aniñjita (adj): not perturbed

• aniñja (noun): immovability, imperturbability

• aniñja (adj): immobile, immoveable, imperturbable

• aneja: (noun): imperturbability, unmoveable state, freedom from emotion.

• aneja (adj): unmoved, imperturbable, without emotion

• āneñja (noun): immovability, imperturbability

• āneñja (adj): unmoved, not to be stirred

• iñja: moving, being disturbed?; moveable?

• iñjati: moves, stirs, is moved, is disturbed;

• iñjita (noun): movement, disturbance

• iñjita (adj): moved, perturbed

• ejā: motion, disturbance, agitation, emotion

• ejānuga: following, under the influence of, emotion

• ejati: moves, trembles, shakes

Introduction

Aneñja: eleven spellings

PED says of aneñja that the Pāli editions ‘show a great variance of spelling, based on manuscript vacillation, in part also due to confusion of derivation.’ It lists eleven spellings: aṇañja, aneñja, aneja, anejja, anañja, āṇañja, āṇeñja, ānañca, ānañja, ānejja, āneñja.

Āneñja and aneñja: relationship to iñjati

Norman considers ejaṃ and iñjita to be related, and says his translations “com-motions” and “e-motions” are an attempt to get the wordplay on the two forms which are from the same root (Norman, GD p.304 n.750-51). But DOP is less sure, saying that āneñja and aneñja may be derived from iñjati, with a question mark, thus: ‘from iñjati?’ In practice the uncertainty is irrelevant because the scriptures treat the words as synonyms. For example, Sn.v.750-1 says:

• Whatever suffering arises, all of it arises dependent on spiritual instability (iñjitapaccayā)... Therefore having relinquished spiritual instability (ejaṃ vossajja), imperturbable (anejo) and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism (Sn.v.750-1).

So ejaṃ and iñjati can be considered together.

Ejā: not desire

Ejā was formerly considered part of desire. For example, PED (1905) suggested ‘cravings.’ But this is now rejected by DOP (2001) which calls it ‘motion, disturbance, agitation, emotion.’

Root word: perturbable

‘Perturbable’ has become the generally accepted root word for most members of the word family. Thus Bodhi calls āneñja ‘imperturbable’, and iñjita ‘perturbable’. DOP agrees, saying āneñja means ‘unmoved, not to be stirred, imperturbable.’ This rendering is justified, firstly by similes that compare anejo to calm lakes or immoveable mountains (pabbato viya so ṭhito anejo Ud.27), and secondly by the word’s co-occurrence with ṭhito ‘inwardly stable.’ All evidence therefore negates the possibility of ‘desire.’

Imperturbability: two connotations

Imperturbability has two connotations:

1) Firstly, fourth jhāna and immaterial states of awareness. All levels of samādhi below fourth jhāna lie ‘within the unstable’ (iñjitasmiṃ, locative), whereas fourth jhāna is ‘within the not-unstable’ (aniñjitasmiṃ, M.1.454-5). To attain fourth jhāna is to attain imperturbability (āneñjappatte, D.1.76), where one might sit in [a state of] imperturbable inward collectedness (āneñjena samādhinā nisinno hoti, Ud.27), a state where one’s mind is unshakeable (ṭhite, M.3.136).

2) Secondly, arahantship. An arahant has ‘realised the Imperturbable’ (anejaṃ te anuppattā, S.3.83). In other words, because they are liberated, they are free of spiritual instability (neva sammā vimuttānaṃ buddhānaṃ atthi iñjitan ti), and it is impossible to arouse fear, panic, terror in them (bhayaṃ chambhitattaṃ lomahaṃsaṃ, S.1.109).

‘The Imperturbable’

We have seen in the paragraph above that ‘the Imperturbable’ means arahantship. However it can also mean refined meditation states, which we detail below:

• When there is serenity, he either attains the Imperturbable now, or else he is intent upon discernment.
☸ Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati (M.2.262).

We have seen in the section above that fourth jhāna is ‘within the not-unstable’ (aniñjitasmiṃ, M.1.454-5), which can be regarded as part of the Imperturbable because aniñjita and āneñja are treated as synonyms in the suttas. The immaterial states are also part of it:

• And how is a bhikkhu one who has attained the Imperturbable? In this regard, by completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless... By completely transcending the state of awareness of nonexistence, a bhikkhu enters and abides in the state of awareness neither having nor lacking perception.
☸ Kathaṃ ca bhikkhave bhikkhu āneñjappatto hoti? Idha bhikkhave bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati... Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Evaṃ kho bhikkhave bhikkhu āneñjappatto hoti (A.2.184).

Imperturbability of arahantship: the basis

Sometimes the imperturbability of arahantship is linked to other terms, which shows the basis for the arahant’s imperturbability:

1) The dispelling of fondness (‘Dispel fondness for these. Be imperturbable,’ ettha vinodaya chandamanejo, S.1.186).

2) Abandoning the perception of Self. For example, to overcome spiritual instability (ejā) and attain imperturbability (anejo), one should avoid, for example, thinking of the visual sense in personal terms (cakkhuṃ na maññeyya, S.4.65). See Glossary sv Maññati.

Iñjita three terms

Iñjita, past participle of iñjati, means ‘moved, perturbed,’ says DOP, and the noun is ‘movement, disturbance.’ But we render it with three terms:

1) spiritual instability

2) trembling

3) the unstable

We illustrate these as follows:

1) Iñjita: spiritual instability

The notion “I am” is a matter of spiritual instability,
☸ asmī ti bhikkhave iñjitametaṃ

‘I am this’ is a matter of spiritual instability
☸ ayamahamasmī ti iñjitametaṃ

‘I will be’ is a matter of spiritual instability
☸ bhavissanti iñjitametaṃ

‘I will not be’ is a matter of spiritual instability
☸ na bhavissanti iñjitametaṃ (S.4.203).

2) Iñjita: trembling

Māra, the Maleficent One, wishing to arouse fear in the Buddha shattered a number of huge boulders nearby. The Buddha said:

‘Even if you shake this entire Vulture Peak
☸ Sacemaṃ kevalaṃ sabbaṃ gijjhakūṭaṃ caleyyasi

There is no trembling in fully liberated enlightened ones.’
☸ Neva sammā vimuttānaṃ buddhānaṃ atthi iñjitan ti (S.1.109).

3) Iñjita: the unstable

• First jhāna, I declare, is within the unstable.
☸ paṭhamaṃ jhānaṃ... iñjitasmiṃ vadāmi.

What there is within the unstable? The thinking and pondering that are unended.
☸ Kiñca tattha iñjitasmiṃ: yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ (M.1.454-5).

Aniñjita: the not-unstable

DOP says the negative aniñjita means ‘not perturbed, lack of disturbance, quiet,’ where we say ‘not-unstable,’ as follows:

• First jhāna, I declare, is within the unstable.
☸ paṭhamaṃ jhānaṃ... iñjitasmiṃ vadāmi.

What there is within the unstable? The thinking and pondering that are unended.
☸ Kiñca tattha iñjitasmiṃ: yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ

Second jhāna, I declare, is within the unstable.
☸ dutiyaṃ jhānaṃ... iñjitasmiṃ vadāmi.

What there is within the unstable? The rapture and physical pleasure that are unended.
☸ yadeva tattha pītisukhaṃ aniruddhaṃ hoti.

Third jhāna, I declare, is within the unstable.
☸ tatiyaṃ jhānaṃ... iñjitasmiṃ vadāmi

What there is within the unstable? The serenity with physical pleasure that is unended.
☸ yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti.

Fourth jhāna, I declare, is within the not-unstable.
☸ catutthaṃ jhānaṃ... aniñjitasmiṃ vadāmi (M.1.454-5).

Karmically neutral deeds

Āneñja is used to describe deeds that are neither meritorious nor demeritorious. We call these deeds ‘karmically neutral.’

• Bhikkhus, if someone who has acquiesced in uninsightfulness into reality undertakes a karmically consequential deed that is meritorious, his stream of consciousness (viññāṇaṃ) is furnished with merit;
☸ Avijjāgatoyaṃ bhikkhave purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti puññopagaṃ hoti viññāṇaṃ.

... If he undertakes a karmically consequential deed that is demeritorious, his stream of consciousness is furnished with demerit;
☸ Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti apuññopagaṃ hoti viññāṇaṃ.

... If he undertakes a karmically consequential deed that is karmically neutral, his stream of consciousness is furnished with what is karmically neutral.
☸ Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.

... When a bhikkhu has abandoned uninsightfulness into reality (avijjā) and aroused insightfulness into reality (vijjā), then, with the fading away of uninsightfulness into reality and the arising of insightfulness into reality, he does not undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral.
☸ Yato kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā so avijjāvirāgā vijjūppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti. Na apuññābhisaṅkhāraṃ abhisaṅkharoti. Na āneñjābhisaṅkhāraṃ abhisaṅkharoti (S.2.82).

Illustrations

Illustration: ejā, spiritual instability

Spiritual instability, bhante, is an illness, a carbuncle, a [piercing] arrow.
☸ ejā bhante rogo ejā gaṇḍo ejā sallaṃ

It draws man to this or that state of individual existence and rebirth.
☸ ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā

Thus he arises in various [states of individual existence].
☸ Tasmā ayaṃ puriso uccāvacamāpajjati (D.2.283).

COMMENT

The notion “I am” is a matter of spiritual instability,
☸ asmī ti bhikkhave iñjitametaṃ (S.4.203).

Illustration: ejā, spiritual instability

Abandoning what they have in order to grab something else,
☸ Purimaṃ pahāya aparaṃ sitāse

Dogged by spiritual instability, they do not overcome bondage [to individual existence].
☸ Ejānugā te na taranti saṅgaṃ

They release and catch hold
☸ Te uggahāyanti nirassajanti

Like a monkey releasing one branch in order to seize another.
☸ kapīva sākhaṃ pamuñcaṃ gahāyaṃ (Sn.v.791).

COMMENT

The following quote shows that instability comes from fondness:

• People are ensnared by objects of attachment,
☸ Upadhīsu janā gathitāse

By what is seen, heard, sensed, and cognised.
☸ Diṭṭhasute paṭighe ca mute ca

Dispel fondness for these. Be imperturbable.
☸ Ettha vinodaya chandamanejo

They call him a sage who does not cleave to these objects.
☸ Yo ettha na limpati taṃ munimāhu (S.1.186).

Illustration: anejo, imperturbable

If a bhikkhu should wish, ‘May I dwell imperturbable, with the arrow [of spiritual instability] removed!’
☸ anejo vihareyyaṃ vītasallo ti

he should not think of the visual sense in personal terms; he should not think ‘I am part of the visual sense’; he should not think ‘I am separate from the visual sense’; he should not think that the visual sense is “[in reality] mine.”’
☸ Cakkhuṃ na maññeyya cakkhusmiṃ na maññeyya cakkhuto na maññeyya cakkhuṃ me ti na maññeyya (S.4.65).

Illustration: anejo, imperturbable

In the depths of the ocean no wave swells up. It is stable. Likewise is the inward stability of one who is imperturbable. He would have no swelling of conceit about anything.
☸ Majjhe yathā samuddassa ūmi no jāyati ṭhito hoti
Evaṃ ṭhito anejassa ussadaṃ bhikkhu na kareyya kuhiñci (Sn.v.920).

Illustration: anejo, imperturbable

He who has mastered the thorn of sensuous pleasure,
☸ Yassa jito kāmakaṇṭako

Abuse, punishment, and imprisonment,
☸ Akkoso ca vadho ca bandhanañca

Is as inwardly stable as a mountain, imperturbable,
☸ pabbato viya so ṭhito anejo

A bhikkhu like that is unshaken by pleasure and pain.
☸ Sukhadukkhesu na vedhati sa bhikkhū ti (Ud.27).

Illustration: anejo, imperturbable

A wise person through fully understanding the teaching, having understood the teaching,
☸ dhammamabhiññāya dhammamaññāya paṇḍito

becomes inwardly at peace, like an unruffled lake, imperturbable.
☸ rahadova nivāte ca anejo vūpasammati (It.91-2).

Illustration: āneñja, imperturbability

With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, he enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa domanassānaṃ atthaṅgamā adukkhaṃ asukhaṃ upekkhā sati pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

With his mind thus collected, purified, cleansed, unblemished, free of defilement, pliable, wieldy, stable, and attained to imperturbability, he directs and inclines it to the knowledge through recalling of past lives.
☸ So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese muhubhute kammaṇiye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti (M.3.136).

Illustration: āneñja, [a state of] imperturbability, imperturbable

Once, the Blessed One was sitting in [a state of] imperturbable inward collectedness
☸ Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti

Then those bhikkhus asked themselves what abiding the Blessed One was dwelling in at that time.
☸ Atha kho tesaṃ bhikkhūnaṃ etadahosi katamena nu kho bhagavā vihārena etarahi viharatī ti

Then they perceived he was abiding in [a state of] imperturbability.
☸ Atha kho tesaṃ bhikkhūnaṃ etadahosi āneñjena kho bhagavā vihārena etarahi viharatī ti

So they also sat in [a state of] imperturbable inward collectedness
☸ Sabbeva āneñjena samādhinā nisīdiṃsu (Ud.27).

Illustration: iñjita, spiritual instability; ejā, spiritual instability; anejo, imperturbable

Whatever suffering arises, all of it arises dependent on spiritual instability.
☸ Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayā;

With the ending of states of spiritual instability, there is no arising of suffering.
☸ Iñjitānaṃ nirodhena natthi dukkhassa sambhavo.

Recognising this danger, that suffering arises dependent on spiritual instability
☸ Etamādīnavaṃ ñatvā dukkhaṃ iñjitapaccayā

Therefore having relinquished spiritual instability and ended karmically consequential deeds
☸ Tasmā hi ejaṃ vossajja saṅkhāre uparundhiya

Imperturbable and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Anejo anupādāno sato bhikkhu paribbaje ti (Sn.v.750-1).

Illustration: iñjita, trembling

When inward collectedness by mindfulness with breathing has been developed and cultivated, no trembling or unsteadiness arises either in body or mind.
☸ ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā na cittassa iñjitattaṃ vā hoti phanditattaṃ vā (S.5.316).

O

*Ogha

Renderings

• ogha: flood

• ogha: the flood [of suffering]

• oghatiṇṇa: flood-crosser, one who has crossed the flood [of suffering]

Introduction

PED: the old word ‘ogha’

PED (sv Ogha) says that one who has ‘crossed the flood’ (oghatiṇṇa) is ascribed the mental and moral qualifications of the arahant, but adds that ‘less often we have details of what the flood consists of.’ It says that ‘towards the end of the Nikāya period we find, for the first time, the use of the word in the plural, and the mention of the four oghas identical with the four āsavas... The 5th century commentators persist in the error of explaining the old word ogha, used in the singular, as referring to the four āsavas.’

The ocean of the six senses

Before discussing ‘the flood,’ we will first deal with ‘the ocean.’ This has two meanings:

1) the ocean of the six senses (cakkhu bhikkhave purisassa samuddo etc, S.4.157) in which ‘ocean currents’ are the six sense objects. This is the ocean that the arahant has crossed (atari cakkhu samuddaṃ: crossed the ocean of the eye). This ocean with its six sense objects is elsewhere called ‘everything’ (cakkhuñceva rūpā ca... mano ca dhammā ca idaṃ vuccati bhikkhave sabbaṃ S.4.15). Therefore, in crossing the ocean, one crosses over everything.

2) the ocean [of the six sensuous objects]‘:

• There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. In the [terminology of the] Noble One’s training system this is called the ocean.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā ayaṃ vuccati bhikkhave ariyassa vinaye samuddo (S.4.158).

• There are mentally known objects known via the mental sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. In the [terminology of the] Noble One’s training system this is called the ocean.
☸ Santi bhikkhave manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati bhikkhave ariyassa vinaye samuddo (S.4.158).

The flood of birth, old age, and death

But in crossing the flood, what is crossed? The nature of the flood is revealed in the scriptures as follows:

1) In the Pārāyanavaggo, the Chapter on The Way to the Far Shore, Venerable Mettagū called it ‘the flood of birth, old age, grief, and lamentation’ (oghaṃ jātijaraṃ sokapariddavañca).

2) The bhikkhunī Upasamā told herself to cross the flood, the realm of death so hard to get beyond (upasame tare oghaṃ maccudheyyaṃ suduttaraṃ Thī.v.10), where ‘flood’ therefore means the realm of death.

3) Venerable Kappa compared being afflicted by old age and death (jarāmaccuparetānaṃ) to standing in the middle of a lake when a very fearful flood has arisen (majjhe sarasmiṃ tiṭṭhataṃ oghe jāte mahabbhaye Sn.v.1092) where ‘flood’ therefore means the flood of old age and death.

4) Venerable Nanda referred to those who had not overcome birth and old age (nātariṃsu jātijaranti Sn.v.1080-1082) as ‘not flood-crossers’ (anoghatiṇṇo), where ‘flood’ therefore means the flood of birth and old age.

The flood of dukkhakkhandha

The scriptures show that ‘old age and death’ is an abbreviation for the whole mass of suffering (dukkhakkhandha), as follows:

1) In the Mahānidāna Sutta the Buddha initially said birth produces old age and death, grief, lamentation, physical pain, psychological pain, and vexation (jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā D.2.56), and then said‘birth produces old age and death’ (jātipaccayā jarāmaraṇan ti). The full meaning of the condensed second statement is in the first statement.

2) In the Parivīmaṃsana Sutta (S.2.80) a bhikkhu investigates ‘the many and various kinds of suffering that arise in the world [headed by] old age and death’ (anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ). The bhikkhu then realises when there is birth, then old age and death come to be (jātiyā sati jarāmaraṇaṃ hoti). Here ‘old age and death’ stands for ‘the many and various kinds of suffering that arise in the world [headed by] old age and death.’

3) Venerable Mettagū first called the flood ‘birth, old age, grief, and lamentation’ (jātijaraṃ sokapariddavañca Sn.v.1052), he then said that one who had ‘crossed this flood’ (oghamimaṃ atāri) had overcome birth and old age (atāri so jāti jaran ti, Sn.v.1060) where ‘birth and old age’ stands for what he previously called birth, old age, grief, and lamentation.

Oghatiṇṇo and dukkhotiṇṇā

That ‘flood’ means ‘flood of dukkhakkhandha’ is also evident in the association of otiṇṇā and tiṇṇā. When young men take up the ascetic way of life, they do so with the thought:

• ’I am overwhelmed by suffering, overcome by suffering.
☸ dukkhotiṇṇā dukkhaparetā

... Perhaps an ending of this whole mass of suffering might be discerned!’
☸ appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā ti (S.3.93; It.89).

So dukkhotiṇṇā is shown to mean dukkhakkhandhotiṇṇā. But flood-crossers are called oghatiṇṇo (Sn.v.108), where ogha corresponds to dukkha, and therefore to dukkhakkhandha.

Oghataraṇa Sutta

In the Oghataraṇa Sutta (S.1.1) a deva asks the Buddha how he crossed ‘the flood’ (kathaṃ nu tvaṃ mārisa oghamatarī ti) without explaining which flood. Bodhi says the four floods are meant (CDB p.341 n.1). But the deva clarified the issue by equating ‘crossing the flood’ to ‘overcoming attachment to the world [of phenomena]’:

• At long last, I see a Brahman who has realised the Untroubled who, without halting or overstraining, has overcome attachment to the world [of phenomena]
☸ Cirassaṃ vata passāmi brāhmaṇaṃ parinibbutaṃ
Appatiṭṭhaṃ anāyūhaṃ tiṇṇaṃ loke visattikaṃ (S.1.1).

That the flood in the Oghataraṇa Sutta can again be taken as the flood of dukkhakkhandha, in spite of the later reference to attachment, is proven by comparison with the Mettagū Sutta where the same thing happens. Firstly Venerable Mettagū asked:

• How do the wise cross the flood of birth, old age, grief, and lamentation?
☸ Kathaṃ nu dhīrā vitaranti oghaṃ jātijaraṃ sokapariddavañca

The Buddha replied:

• I shall explain the teaching to you, which is fathomable in this lifetime, which is not just hearsay, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].
☸ Kittayissāmi te dhammaṃ, diṭṭhe dhamme anitihaṃ
Yaṃ viditvā sato caraṃ, tare loke visattikaṃ (Sn.v.1052-3).

So when the deva asked about crossing the flood, he meant the flood of dukkhakkhandha. Both references show this is accomplished by overcoming attachment to the world of phenomena.

In conclusion: flood [of suffering]

In conclusion, ‘ocean’ means ‘everything’ and ogha means ‘the flood of the whole mass of suffering.’ But ‘of the whole mass’ is redundant, so we call it ‘flood [of suffering].’

Illustrations

Illustration: ogha, flood [of suffering]

The ascetic Sabhiya said to the Buddha:

You have left the darkness [of hell] and the flood [of suffering]...
☸ oghatamagā

You have reached the end of suffering, gone beyond suffering
☸ antagūsi pāragū dukkhassa (Sn.v.538-9).

Comment:

The commentary says oghatamagā stands for ogha-tamaṃ agā where darkness is paired with the flood of suffering. Like ‘flood,’ darkness in the scriptures means intense suffering, as follows:

1) Having passed on they go to darkness, falling headlong into hell
☸ pecca tamaṃ vajanti ye patanti sattā nirayaṃ avaṃsirā (Sn.v.248).

2) Defilement is the road to hell. Reaching [on rebirth] the plane of damnation, going from womb to womb, from darkness to darkness, such a bhikkhu goes to misery when he passes on.
☸ maggaṃ nirayagāminaṃ; vinipātaṃ samāpanno gabbhā gabbhaṃ tamā tamaṃ save tādisako bhikkhu pecca dukkhaṃ nigacchati (Sn.v.278).

3) How is a person heading from darkness to darkness? In this regard, some person has been reborn in a low family... after death he is reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell.
☸ tamo hoti tamaparāyaṇo... nīce kule paccājāto hoti... parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati (A.2.85).

Illustration: flood [of suffering]

Seeing a sage who had crossed the flood [of suffering], the lady made merit leading to future happiness.
☸ Akāsi puññaṃ sukhamāyatikaṃ
Disvā muniṃ brāhmaṇi oghatiṇṇan ti (S.1.142).

Illustration: oghatiṇṇo, one who has crossed the flood [of suffering]

The bhikkhu who has overcome the five bonds [to individual existence] is called one who has crossed the flood [of suffering].
☸ Pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati (Th.v.633; S.1.3).

Illustration: oghatiṇṇā, those who have crossed the flood [of suffering]

I do not say that all ascetics and Brahmanists are hemmed in by birth and old age. Whosoever have abandoned [attachment] in this world to what is seen, heard, sensed, [or cognised], and [adherence to] all observances and practices, and have abandoned [attachment to] all various bodily forms, and who, through profoundly understanding craving are free of perceptually obscuring states, these are men who have crossed the flood [of suffering], I declare.
☸ Nāhaṃ sabbe samaṇabrāhmaṇāse jātijarāya nivutā ti brūmi
Ye sīdha diṭṭhaṃ vā sutaṃ mutaṃ vā silabbataṃ vāpi pahāya sabbaṃ
Anekarūpampi pahāya sabbaṃ taṇhaṃ pariññāya anāsavāse
Te ve narā oghatiṇṇā ti brūmi (Sn.v.1082).

Illustration: oghaṃ, flood [of suffering]

I have crossed [to the Far Shore], reached the Far Shore, having eliminated the flood [of suffering].
☸ Tiṇṇo pāragato vineyya oghaṃ (Sn.v.21).

Comment:

Here the flood is not ‘crossed.’

*Opanayika

Renderings

• opanayika: personally applicable

• opanayika: personally significant

• attūpanāyikaṃ: with reference to oneself

• attūpanāyikaṃ: involving comparison with oneself

Introduction

Fit for bringing near

Opanayika has long been rendered as ‘leading onward’ or ‘leading to salvation.’ But DOP says it means ‘fit for bringing near, for taking to oneself; fit for making use of; deserving to be used,’ and says it is derived from upanaya, which means ‘bringing near; bringing near (to death); application.’

Applicable

Bodhi renders opanayika as ‘applicable’ in accordance with the Visuddhimagga (Vism.217) where he says ‘the word is glossed by the gerundive upanetabba, “to be brought near, to be applied”’ (CDB p.353 n.33).

Personally applicable; personally significant

The scriptures use opanayika in two situations:

1) Firstly, regarding the teachings, where we call it ‘personally applicable.’ See Illustrations.

2) Secondly, regarding the elimination of attachment (rāga) and of previous karmically consequential conduct (purāṇañca kammaṃ). The text says the elimination of attachment and previous karmically consequential conduct is opanayikā. But ‘elimination’ cannot rationally be called ‘applicable,’ so we say ‘personally significant.’ This is in accordance with DOP’s ‘fit for taking to oneself; deserving to be used.’

• He undertakes no new karmically consequential conduct; as to previous karmically consequential conduct, he nullifies it by the gradual experience [of its consequences]. Its elimination is discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves.
☸ So navañca kammaṃ na karoti. Purāṇañca kammaṃ phussa phussa vyantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṃ veditabbā viññūhī'ti (A.1.221).

Attūpanāyiko: with/through reference to oneself

Attūpanāyiko means either:

1) ‘with reference to oneself,’ or

2) ‘involving comparison with oneself.’

See Illustrations.

Illustrations

Illustration: opanayiko, personally applicable

On what grounds is the teaching fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves?
☸ kittāvatā nu kho bhante sandiṭṭhiko dhammo hoti akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti?

In this regard, in seeing a visible object via the visual sense a bhikkhu experiences the visible object and the attachment to the visible object. When there is attachment to visible objects in him, he discerns: ‘There is attachment to visible objects in me.’
☸ Idhūpavāṇa bhikkhu cakkhunā rūpaṃ disvā rūpapaṭisaṃvedī ca hoti rūparāgapaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ atthi me ajjhattaṃ rūpesu rāgo ti pajānāti yantaṃ upavāṇa bhikkhu cakkhunā rūpaṃ disvā rūpapaṭisaṃvedī ca hoti rūparāgapaṭisaṃvedī ca santañca ajjhattaṃ rūpesu rāgaṃ atthi me ajjhattaṃ rūpesu rāgo ti pajānāti.

On these grounds is the teaching fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.
☸ Evampi kho upavāṇa sandiṭṭhiko dhammo hoti akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhi (S.4.41).

Illustration: opanayiko, personally applicable

On what grounds is the teaching fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves?
☸ sandiṭṭhiko dhammo sandiṭṭhiko dhammo ti bho gotama vuccati kittāvatā nu kho bho gotama sandiṭṭhiko dhammo hoti akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti.

One who is attached, overpowered, and overcome by attachment, is intent upon his own harm, upon the harm of others, upon the harm of both, and so experiences psychological pain and dejection.
☸ Ratto kho brāhmaṇa rāgena abhibhūto pariyādinnacitto attavyābādhāyapi ceteti paravyābādhāyapi ceteti ubhayavyābādhāyapi ceteti. Cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

But if attachment be abandoned he is not intent upon his own harm, upon the harm of others, upon the harm of both, and thus does not experience psychological pain and dejection.
☸ Rāge pahīṇe nevattavyābādhāyapi ceteti. Na paravyābādhāyapi ceteti na ubhayavyābādhāyapi ceteti. Na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

One who is attached, overpowered, and overcome by attachment, misconducts himself by way of body, speech, and mind. But if attachment be abandoned he does not do so.
☸ Ratto kho brāhmaṇa rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati rāge pahīṇe neva kāyena duccaritaṃ carati na vācāya duccaritaṃ carati na manasā duccaritaṃ carati.

One who is attached, overpowered, and overcome by attachment, does not discern according to reality his own well-being, nor that of others, nor that of both himself and others. But if attachment be abandoned he discerns this.
☸ Ratto kho brāhmaṇa rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti paratthampi yathābhūtaṃ nappajānāti ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīṇe attatthampi yathābhūtaṃ pajānāti paratthampi yathābhūtaṃ pajānāti ubhayatthampi yathābhūtaṃ pajānāti.

On these grounds is the teaching fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.
☸ Evampi kho brāhmaṇa sandiṭṭhiko dhammo hoti akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī'ti (A.1.157-8).

Illustration: opanayikā, personally significant

There are, headman, these three kinds of elimination that are discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves. What three?
☸ Tisso imā gāmaṇi sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṃ veditabbā viññūhi. Katamā tisso:

Someone is attached, and because of attachment he is intent upon his own harm, upon the harm of others, upon the harm of both.
☸ Yaṃ ratto rāgādhikaraṇaṃ attavyābādhāyapi ceteti paravyābādhāyapi ceteti ubhayavyābādhāyapi ceteti

When attachment is abandoned, he is not intent upon his own harm, or the harm of others, or the harm of both.
☸ rāge pahīne neva attavyābādhāyapi ceteti na paravyābādhāyapi ceteti na ubhayavyābādhāyapi ceteti.

Its elimination is discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves.
☸ Sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṃ veditabbā viññūhi (S.4.339).

Illustration: attūpanāyikaṃ, with reference to himself

If a bhikkhu, though not recalling it, should claim with reference to himself a superhuman attainment of knowledge and vision that is worthy of the Noble Ones, saying “Thus I know; thus I see.”..
☸ Yo pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attūpanāyikaṃ alamariyañāṇadassanaṃ samudācareyya Iti jānāmi iti passāmī ti... (Vin.3.91).

Comment:

The rule continues in a way that is not significant, as follows:

.’.. then, whether or not he is later interrogated about it, fallen and seeking purification, he says “Friends, though not knowing, I said ‘I know’; though not seeing, I said ‘I see.’ I boasted vainly and falsely”; unless it was from over-estimation, he is pārājika, no longer in communion.
☸ tato aparena samayena samanuggāhiyamāno vā asamanuggāhiyamāno vā āpanno visuddhāpekkho evaṃ vadeyya Ajānam evaṃ āvuso avacaṃ jānāmi’; apassaṃ passāmi.’ Tucchaṃ musā vilapin ti. Aññatra adhimānā ayampi pārājiko hoti asaṃvāso.

Illustration: attūpanāyikaṃ, involving comparison with oneself

I will expound for your benefit a systematic exposition of the teaching that involves a comparison with oneself.
☸ Attūpanāyikaṃ vo gahapatayo dhammapariyāyaṃ desissāmī ti

What is the systematic exposition of the teaching that involves a comparison with oneself?
☸ Katamo ca gahapatayo attūpanāyiko dhammapariyāyo:

In this regard, householders, a noble disciple reflects thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and loathe pain. Since I am one who wishes to live... and loathe pain, if someone were to take my life, that would not be agreeable and pleasing to me.
☸ idha gahapatayo ariyasāvako iti paṭisañcikkhati ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ jīvitā voropeyya na me taṃ assa piyaṃ manāpaṃ

Now if I were to take the life of another―of one who wishes to live, who does not wish to die, who desires happiness and loathes pain―that would not be agreeable and pleasing to the other either. What is disagreeable and displeasing to me is disagreeable and displeasing to the other too. How can I inflict upon another what is disagreeable and displeasing to me?’
☸ ahañceva kho pana paraṃ jīvitukāmaṃ. Sukhakāmaṃ dukkhapaṭikkūlaṃ jīvitā voropeyya parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo. Parassapeso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo kathāhaṃ paraṃ tena saṃyojeyyanti

In reflecting thus, he himself abstains from killing, exhorts others to abstain from killing, and speaks in praise of abstaining from killing.
☸ So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti. Parañca pāṇātipātā veramaṇiyā samādapeti. Pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati (S.5.354).

*Oḷārika

Renderings

• oḷārika: gross

• oḷārika: gross material

• oḷārika: obvious

• oḷārika: self-evident

• oḷārika: less subtle

• oḷārika: less refined

• oḷārika: not particularly refined

• oḷārika: effortful

• oḷārika: morally unrefined

Illustrations

Illustration: gross

Whatever bodily form, past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near
☸ Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā (M.3.18-9).

Illustration: gross

Physical food, gross or subtle;
☸ kabaliṅkāro āhāro oḷāriko vā sukhumo (M.1.48).

Illustration: gross

What now if I allowed medicine for bhikkhus, both medicine itself as well as what could be regarded as medicine, which though it serves as nourishment in the world, could not be regarded as gross food?
☸ Kinnū kho ahaṃ bhikkhūnaṃ bhesajjaṃ anujāneyyaṃ yaṃ bhesajjañceva assa bhesajjasammatañca lokassa āhāratthañca phareyya na ca oḷāriko āhāro paññāyeyyā ti (Vin.1.199).

Illustration: gross material

Whenever the gross material acquired self is present, it is not reckoned as a mind-made material acquired self, nor an immaterial acquired self. It is reckoned only as a gross material acquired self on that occasion.
☸ yasmiṃ samaye oḷāriko attapaṭilābho hoti neva tasmiṃ samaye manomayo attapaṭilābho ti saṅkhaṃ gacchati. Na arūpo attapaṭilābho ti saṅkhaṃ gacchati. 'Oḷāriko attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati (D.1.202).

Illustration: self-evident

In this regard, in seeing a visible object via the visual sense, there arises in a bhikkhu pleasure, or displeasure, or pleasure plus displeasure.
☸ cakkhunā rūpaṃ disvā uppajjati manāpaṃ uppajjati amanāpaṃ uppajjati manāpāmanāpaṃ.

He knows that ‘This pleasure has arisen in me, this displeasure... this pleasure plus displeasure has arisen in me.
☸ uppannaṃ kho me idaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ

And that is originated, self-evident, dependently arisen.
☸ saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ

But this is peaceful, this is sublime, namely, detached awareness.
☸ Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ upekkhā ti (M.3.299).

Illustration: self-evident

Some [ascetics and Brahmanists] proclaim that the state of awareness of nonexistence, limitless and imperturbable, where one perceives that there is [nowhere] anything at all, is the purest, highest, best, and greatest of those states of refined awareness, whether refined material states of awareness, or immaterial states of awareness, or states of refined awareness involving mental cognisance alone, or involving the external senses.
☸ Yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ natthi kiñci ti ākiñcaññāyatanaṃ eke abhivadanti appamāṇaṃ āneñjaṃ.

But that [state of refined awareness] is originated and self-evident. And there is a ending of originated phenomena. Knowing the truth of this, seeing the deliverance [from originated phenomena] the Perfect One has gone beyond it.
☸ Tayidaṃ saṅkhataṃ oḷārikaṃ. Atthi kho pana saṅkhārānaṃ nirodho atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto (M.2.229-230).

Illustration: obvious

But though Venerable Ānanda was given such a broad hint by the Blessed One, such an obvious suggestion, he was unable to perceive it.
☸ Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ (S.5.259).

Illustration: less subtle

Whenever Brahmā Sanaṅkumāra appears to the Tāvatiṃsā devas, he appears having created [for himself] a less subtle bodily form (oḷārikaṃ attabhāvaṃ abhinimminitvā) because his natural appearance (pakativaṇṇo) is not perceptible to the eye
☸ Yadā bhante brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. Yo kho pana bhante brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ (D.2.210).

Illustration: less subtle

Hatthaka, the deva’s son, approached the Blessed One, thinking, ‘I will stand in the presence of the Blessed One,’ but he sank down, collapsed, could not stand upright. Just as butter or oil when poured upon sand sinks down, sinks in, cannot abide.

Then the Blessed One told him ‘Create a less subtle bodily form, Hatthaka’
☸ oḷārikaṃ hatthaka attabhāvaṃ abhinimmināhī ti (A.1.279).

Illustration: less refined

’Poṭṭhapāda, once the bhikkhu is possessed of that preliminary state of refined awareness, he proceeds from stage to stage till he reaches the highest state of refined awareness.
☸ Yato kho poṭṭhapāda bhikkhu idha sakasaññī hoti so tato amutra tato amutra anupubbena saññaggaṃ phusati.

Then, remaining in the highest state of refined awareness it occurs to him, ‘Intentional effort is worse for me, being free of intentional effort is better.
☸ Tassa saññagge ṭhitassa evaṃ hoti cetayamānassa me pāpiyo acetayamānassa me seyyo.

If I were to be intent upon or to aim [at anything further], these states of refined awareness that I have attained would cease and less refined states of refined awareness would arise in me.
☸ Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ imā ca me saññā nirujjheyyuṃ aññā ca oḷārikā saññā uppajjeyyuṃ.

How about if I were not to be intent upon or to aim [at anything further]?’
☸ Yannūnāhaṃ na ceva ceteyyaṃ na cābhisaṅkhareyyan ti.

So he is neither intent [upon anything], nor aims [at anything further].
☸ So na ceva ceteti na cābhisaṅkharoti.

And thus in him just these states of refined awareness cease, and other less refined states of refined awareness do not arise.
☸ Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti aññā ca oḷārikā saññā na uppajjanti.

He attains to the ending [of originated phenomena].
☸ So nirodhaṃ phusati.

And that, Poṭṭhapāda, is how the ending of successively refined states of refined awareness is attained in full consciousness.
☸ Evaṃ kho poṭṭhapāda anupubbābhisaññānirodhasampajānasamāpatti hoti (D.1.183-4).

Illustration: not particularly refined

―Moggallāna, friend, your [mental] faculties are serene, your countenance is pure and bright. Venerable MahāMoggallāna surely spent today in a peaceful abiding.
☸ vippasannāni kho te āvuso moggallāna indriyāni parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī'ti

―Friend, I spent the day in a not particularly refined abiding, but I had some discussion on the teaching [with the Blessed One].
☸ Oḷārikena kho ahaṃ āvuso ajja vihārena vihāsiṃ. Api ca me ahosi dhammī kathā ti (S.2.275).

Bodhi: “I spent the day in a gross dwelling, friend, but I did have some Dhamma talk.”

Illustration: effortful

It is just as if a man walking fast might ask himself why he is walking fast. Why not walk slowly? Then walking slowly, why not stand? Then standing, why not sit? Then sitting, why not lie down?

• In this way the man would substitute for each more effortful posture one that was less effortful.
☸ Evaṃ hi so bhikkhave puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya (M.1.121).

Illustration: morally unrefined

There are three pathways to happiness discovered by the Blessed One who knows and sees [the nature of reality], the second of which is for someone in whom the morally unrefined deeds of body, speech, and mind are unquelled
☸ oḷārikā kāyasaṅkhārā... vacīsaṅkhārā... cittasaṅkhārā appaṭippassaddhā honti.

Then he hears the noble teaching, and properly contemplates it and practises in conformity with it. By doing so:

• His morally unrefined deeds of body, speech, and mind are quelled
☸ oḷārikā kāyasaṅkhārā paṭippasasambhanti oḷārikā vacīsaṅkhārā paṭippassambhanti oḷārikā cittasaṅkhārā paṭippassambhanti (D.2.214-5).

K

*Kaṇha; Sukka

Renderings

• kaṇha: dark

• kaṇha: inwardly dark

• kaṇha: inward darkness

• sukka: bright

• sukka: inwardly bright

• kaṇhakamma: accumulated demerit

Introduction

Inward darkness

Inward darkness (either tama or kaṇha) connotes all spiritually unwholesome states. For example, Māra’s tenfold army is called ‘the forces of inward darkness’ (kaṇhassābhippahārinī, Sn.v.439):

• Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second. Third is hunger and thirst. The fourth is called craving. Lethargy and torpor are your fifth. The sixth is called fear. Your seventh is doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]. Denigration and obstinacy are your eighth. Gain, renown, honour, and ill-gotten prestige [are your ninth]. Extolling oneself and despising others, [considering them inferior due to conceit, is your tenth]. That is your army, Namuci, the forces of inward darkness. None but the heroic will conquer it. Having conquered it one finds happiness.
☸ Kāmā te paṭhamā senā dutiyā arati vuccati
Tatiyā khuppipāsā te catutthī taṇhā pavuccati
Pañcamaṃ thīnamiddhaṃ te chaṭṭhā bhīru pavuccati
Sattamī vicikicchā te makkho thambho te aṭṭhamo
Lābho siloko sakkāro micchāladdho ca yo yaso
Yo cattānaṃ samukkaṃse pare ca avajānati
Esā namuci te senā kaṇhassābhippahārinī
Na naṃ asūro jināti jetvā ca labhate sukhaṃ (Sn.v.436-439).

Sometimes individual factors are singled out as factors of inward darkness. For example, 1) craving 2) mental impurity 3) passionate attachment:

1) He destroyed craving for immaterial-factors-and-bodily-form in this world, the stream of inward darkness which had long been lurking in him.’
☸ Acchecchi taṇhaṃ idha nāmarūpe kaṇhassa sotaṃ dīgharattānusayitaṃ (Sn.v.355).

2) When he is conscious of a state of mental impurity he should dispel it with the thought: “It is part of inward darkness.”
☸ Yadāvilattaṃ manaso vijaññā kaṇhassa pakkho ti vinodayeyya (Sn.v.967).

3) Those who are full of passionate attachment, enveloped in a mass of inward darkness, will never see [the nature of reality] which is obscure, deep, hard to discern, subtle, going against the stream.
☸ Paṭisotagāmiṃ nipuṇaṃ gambhīraṃ duddasaṃ aṇuṃ
Rāgarattā na dakkhinti tamokkhandhena āvutāti (S.1.137).

However, that inward darkness equals the āsavas is most clearly seen from this quote:

• In the first watch of the night I recalled my previous births. In the middle watch of the night I purified my divine vision. In the last watch of the night I obliterated the mass of inward darkness.
☸ Rattiyā paṭhamaṃ yāmaṃ pubbajātimanussariṃ
Rattiyā majjhimaṃ yāmaṃ dibbacakkhuṃ visodhayiṃ
Rattiyā pacchime yāme tamokkhandhaṃ padālayiṃ (Th.v.627).

This quote should be compared to the Buddha’s enlightenment where inward darkness is replaced by the three āsavas:

I directed my mind to the knowledge through recalling of past lives;
☸ pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.

... I recalled my manifold former lives with their aspects and particulars.
☸ Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

This was the first final knowledge attained by me in the first watch of the night;
☸ Ayaṃ kho me brāhmaṇa rattiyā paṭhame yāme paṭhamā vijjā adhigatā

I directed my mind towards the knowledge of the transmigration of beings
☸ sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.

... Thus with purified divine vision surpassing that of men, I saw beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate, and discerned how beings fare according to their deeds.
☸ Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne uppajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.

This was the second final knowledge attained by me in the middle watch of the night.
☸ Ayaṃ kho me brāhmaṇa rattiyā majjhime yāme dutiyā vijjā adhigatā

I directed my mind towards the knowledge of the destruction of perceptually obscuring states.
āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.

... thus knowing, thus seeing, my mind was freed from the three states of perceptual obscuration.
Tassa me evaṃ jānato evaṃ passato kāmāsavā pi cittaṃ vimuccittha. Bhavāsavā pi cittaṃ vimuccittha. Avijjāsavā pi cittaṃ vimuccittha.

With release, there was the knowledge I was released. I knew that birth was destroyed. The religious life has been fulfilled. What had to be done has been done. There will be no further arising in any state of individual existence
Vimuttasmiṃ vimuttami ti ñāṇaṃ ahosi. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti abbhaññāsiṃ.

This was, brahman, the third final knowledge attained by me in the last watch of the night.
☸ Ayaṃ kho me brāhmaṇa rattiyā pacchime yāme tatiyā vijjā adhigatā (Vin.3.3-4).

Illustrations

Illustration: kaṇhaṃ, dark

What is conduct that is dark with dark karmic consequences?
☸ Katamañca bhikkhave kammaṃ kaṇhaṃ kaṇhavipākaṃ

In this regard, some person is a killer, a thief, an adulterer, a liar, or a drinker.
☸ Idha bhikkhave ekacco pāṇātipātī hoti adinnādāyī hoti kāmesu micchācārī hoti musāvādī hoti surāmerayamajjapamādaṭṭhāyī hoti (A.2.234).

Illustration: kaṇhakammo, accumulated demerit

The stream Bāhumatī: a fool may bathe there forever yet will not purify himself of accumulated demerit.
☸ bāhumatiṃ nadiṃ niccampi bālo pakkhanno kaṇhakammo na sujjhati (M.1.39).

Illustration: sukkaṃ, bright

What is conduct that is bright with bright karmic consequences?
☸ Katamañca bhikkhave kammaṃ sukkaṃ sukkavipākaṃ

In this regard, some person refrains from killing, stealing, adultery, lying, and drinking.
☸ Idha bhikkhave ekacco pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti musāvādā paṭivirato hoti surāmerayamajjapamādaṭṭhānā paṭivirato hoti (A.2.234).

Illustration: kaṇha, dark; sukka, bright

What is the dark path of practice? The tenfold wrong factors.
☸ katamo ca bhikkhave kaṇhamaggo: micchādiṭṭhi... micchāsamādhi micchāñāṇaṃ micchāvimutti.

What is the bright path of practice? The tenfold right factors.
☸ Katamo ca bhikkhave sukkamaggo: sammādiṭṭhi... sammāsamādhi sammāñāṇaṃ sammāvimutti (A.5.244).

Illustration: kaṇhaṃ, dark; sukkaṃ, bright

Having abandoned dark [spiritually unwholesome] factors, a wise person should develop bright [spiritually wholesome] factors.
☸ Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito (S.5.24).

COMMENT

1) Commentary to S.5.24: Kaṇhan ti akusaladhammaṃ. Sukkan ti kusaladhammaṃ.

2) What are spiritually unwholesome factors? Namely, the eightfold path [of wrong factors].
☸ Katame ca bhikkhave akusalā dhammā seyyathīdaṃ micchādiṭṭhi... micchāsamādhi (S.5.18).

3) What are spiritually wholesome factors? Namely, the eightfold path [of right factors].
☸ Katame ca bhikkhave kusalā dhammā seyyathīdaṃ sammādiṭṭhi... sammāsamādhi (S.5.18).

Illustration: sukko, bright

Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta’s bright moral nature was eradicated.
☸ Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa sukko dhammo samucchedamagamā (S.2.240).

Illustration: sukkā, bright

Two bright qualities protect the world. Which two? Shame of wrongdoing and fear of wrongdoing.
☸ Dveme bhikkhave sukkā dhammā lokaṃ pālenti. Katame dve? Hiri ca ottappañca (It.36).

Illustration: sukka, bright

Knowledge [of a craft] arises for a fool to his harm. It destroys his bright moral nature, cleaving his head.
☸ Yāvadeva anatthāya ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ (Dh.v.72).

Illustration: sukka, bright

Sensuous pleasures have endless dangers. They are full of suffering. They are [like] deadly poison. They offer little enjoyment, stir up spiritual defilements, and wither away the bright aspects [of one’s nature].
☸ Anantādīnavā kāmā bahudukkhā mahāvisā
Appassādā raṇakarā sukkapakkhavisosanā (Thī.v.358).

Illustration: kaṇhassa, inward darkness

‘He destroyed craving for immaterial-factors-and-bodily-form in this world, the stream of inward darkness which had long been lurking in him.’
☸ Acchecchi taṇhaṃ idha nāmarūpe kaṇhassa sotaṃ dīgharattānusayitaṃ (Sn.v.355).

Illustration: kaṇha, inward darkness

Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second. Third is hunger and thirst. The fourth is called craving.

Lethargy and torpor are your fifth. The sixth is called fear. Your seventh is doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]. Denigration and obstinacy are your eighth.

Gain, renown, honour, and ill-gotten prestige [are your ninth]. Extolling oneself and despising others, [considering them inferior due to conceit, is your tenth].

That is your army, Namuci, the forces of inward darkness. None but the heroic will conquer it. Having conquered it one finds happiness.

Kāmā te paṭhamā senā dutiyā arati vuccati
Tatiyā khuppipāsā te catutthī taṇhā pavuccati

Pañcamaṃ thīnamiddhaṃ te chaṭṭhā bhīru pavuccati
Sattamī vicikicchā te makkho thambho te aṭṭhamo

Lābho siloko sakkāro micchāladdho ca yo yaso
Yo cattānaṃ samukkaṃse pare ca avajānati

Esā namuci te senā kaṇhassābhippahārinī
Na naṃ asūro jināti jetvā ca labhate sukhaṃ (Sn.v.436-439).

Illustration: kaṇhassa, inward darkness

When he is conscious of a state of mental impurity he should dispel it with the thought: ‘It is part of inward darkness’
☸ Yadāvilattaṃ manaso vijaññā kaṇhassa pakkho ti vinodayeyya (Sn.v.967).

Illustration: kaṇha, inwardly dark; sukka, inwardly bright

There are spiritually wholesome and spiritually unwholesome factors; blameworthy and blameless factors; inferior and superior factors; and inwardly dark and bright factors with their correlative combinations.
☸ Atthi bhikkhave kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā (S.5.104).

*Kappa

Renderings

• kappa: one hundred years

• kappa: a universal cycle

• kappa: the period of a universal cycle

• saṃvaṭṭavivaṭṭakappa: the period of a universal cycle

Introduction

The period of a universal cycle

The period of a universal cycle (kappa) is long (dīgho kho bhikkhu kappo S.2.181). If a square city had sides 10 kilometres long, and walls 10 kilometres high, and was filled with mustard seeds, and a man removed one seed every hundred years, he would have removed all the seeds, but the universal cycle would still be unfinished (S.2.182).

The maths is easily totted. If a mustard seed is a cubic millimetre, then the seeds would be emptied in 10,000 million million years.

Living for a kappa

But perplexingly, the Buddha said that by developing the four paths to psychic power (cattāro iddhipādā), if one wished one could live for a kappa or slightly more than a kappa (kappaṃ vā tiṭṭheyya kappāvasesaṃ vā S.5.259). He said he could do the same himself (D.2.103). But is this the same kappa? Could an arahant live for billions of years?

The problem of co-existing Buddhas

Some, amazingly, say yes, he can. But there are problems with this. Firstly, there can never simultaneously be two Perfectly Enlightened Buddhas in the world (yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddho apubbaṃ acarimaṃ uppajjeyyuṃ netaṃ ṭhānaṃ vijjatī ti, M.3.65). And if these Perfectly Enlightened Buddhas lived for the period of a universal cycle, their lives would overlap, which would break this law. The births of recent Buddhas are as follows:

• Buddha Vipassī: 91 kappas ago

• Buddha Sikhī and Buddha Vessabhū: 31 kappas ago

• Buddha Kakusandha, Buddha Konāgamana, Buddha Kassapa and Buddha Gotama arose in this present ‘fortunate kappa’ (bhaddakappe), and Buddha Metteyya is expected here, too (D.2.2; BDPPN).

Thus, with up to five Perfectly Enlightened Buddhas in one kappa, with each Buddha capable of living one kappa, but unable to co-exist with other Perfectly Enlightened Buddhas, it would only be possible if kappa had more than one meaning, with one kappa being much shorter, at most a fifth of the other.

Venerable MahāKassapa: less than 220 years old

In more recent times, consider Venerable MahāKassapa. He was 120 years old at the First Council (BDPPN), and some even claim he is still alive today, dwelling in the Kukkutagiri Mountains, wrapt in samādhi, awaiting the arrival of Metteyya Buddha (BDPPN). According to this he is therefore now approximately 2,600 years old. But at the Second Council, 100 years after the First Council, the oldest bhikkhu on earth (paṭhavyā saṅghatthero, Vin.2.303) was Venerable Sabbakāma. Therefore Kassapa must have passed away before his 220th birthday. But 220 is too generous, because by the laws of normal distribution, Sabbakāma must have been marking the end of the bell curve. And as, at the Second Council, he had been in robes for 120 years, and if we can assume he ordained at aged 20 after leaving his wife (Th.v.453), then it would seem that the absolute end of the bell curve would not be many hours or minutes beyond 140, and that 140 is therefore as old as a bhikkhu can possibly get.

Kappa: length is not fixed

The Mahāpadāna Sutta (D.2.3) says human lifespan (āyuppamāṇaṃ) has varied considerably in the times of previous Perfectly Enlightened Buddhas, as follows:

• Buddha Vipassī: 80,000 years.
☸ asīti vassasahassāni āyuppamāṇaṃ ahosi (D.2.53)

• Buddha Sikhī: 70,000 years

• Buddha Vessabhū: 60,000 years

• Buddha Kakusandhu: 40,000 years

• Buddha Konāgamana: 30,000 years

• Buddha Kassapa: 20,000 years

• Buddha Gotama: 100 years.

The Mahāpadāna Sutta (D.2.11) gives further details of Buddha Vipassī:

• He was born of the khattiya race in a khattiya family
☸ Vipassī bhikkhave bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi khattiyakule udapādi

• He lived for 80,000 years
☸ Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi

Thus Buddha Vipassī lived for the lifespan of his era. And because his own lifespan and the human lifespan correspond, and because Buddhas can live for a kappa, it suggests that kappa means the human lifespan, and that all the figures for human lifespans given in the list above can be read as kappas. So the length of this kind of kappa diminishes over time. Therefore kappa in our present era means ‘a century’.

Universal cycle: four incalculable phases

Now we will examine the other meanings of kappa: ‘universal cycle’ and ‘period of a universal cycle.’ We have already explained the timespan of the universal cycle. These cycles have four incalculable phases (cattāri kappassa asaṅkheyyānī):

1) a period when the universal cycle is in its contracting phase
☸ yadā kappo saṃvaṭṭati

2) a period when the universal cycle is in its stationary contracted phase
☸ yadā kappo saṃvaṭṭo tiṭṭhati

3) a period when the universal cycle is in its expanding phase
☸ yadā kappo vivaṭṭati

4) a period when the universal cycle is in its stationary expanded phase
☸ yadā kappo vivaṭṭo tiṭṭhati (A.2.142).

These cycles of expansion and contraction affect the heavenly realms, too, up to and including the world of Brahmā (D.1.15). With the contraction phase, the world of Brahmā disappears, and residents there must move temporarily into the Ābhassarā world.

Universal cycles: incalculable number of sand grains

How many of these universal cycles have there ever been? There have been so many, that the Buddha likened them to the numbers of sand grains between ‘the point where the river Ganges originates and the point where it enters the great ocean’ (S.2.183-4). And if we remember that each sand grain represents billions of centuries, that is a very long time indeed.

Recalling previous lives

When ascetics and Brahmanists recall previous lives, the Brahmajāla Sutta says they fall into three groups:

• those who remember up to several hundred thousand lifetimes
☸ anekāni pi jātisatasahassāni

• those who recall [past lives during] 10 universal cycles
☸ dasa pi saṃvaṭṭavivaṭṭāni

• those who recall [past lives during] 40 universal cycles
☸ cattārīsampi saṃvaṭṭavivaṭṭāni

These feats of memory are extraordinary, but nothing compared to Venerable Sobhita, called the ‘chief of disciples who could recall past lives’ (A.1.25). In the course of one night he was able to recall [past lives during] 500 universal cycles (pañcakappasatānāhaṃ ekarattiṃ anussarinti, Th.v.165-6). Anuruddha could remember further, but may have needed more nights:

• It is because I have developed and cultivated these four bases of mindfulness that I recall [past lives during] 1,000 universal cycles.
☸ Imesañca panāhaṃ āvuso catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā kappasahassaṃ anussarāmīti(S.5.303).

But that merely 1,000 sand grains in the 2500 kilometres of the River Ganges. The Buddha’s ability was unlimited. His usual ability during conversations was 91 universal cycles (M.1.483; S.4.325):

• When I recollect the past ninety-one universal cycles, Vaccha, I do not recall any Ājīvaka ascetic who went to heaven.
☸ Ito kho so vaccha ekanavuto kappo yamahaṃ anussarāmi nābhijānāmi kañci ājīvakaṃ saggūpagaṃ (M.1.483).

• When I recollect the past ninety-one universal cycles, headman, I do not recall any family being destroyed merely by giving cooked almsfood.
☸ Ito so gāmaṇi ekanavuto kappo yamahaṃ anussarāmi nābhijānāmi kiñcikulaṃ pakkabhikkhāanuppadānamattena upahatapubbaṃ (S.4.324).

But at full stretch he could recall hundreds of thousands of universal cycles. In fact, as far as he liked (so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati, D.3.134). Thus he could legitimately proclaim:

• So long is the period of a universal cycle, bhikkhu. And of universal cycles of such length, we have wandered the round of birth and death for the periods of so many universal cycles, so many hundreds of universal cycles, so many thousands of universal cycles, so many hundreds of thousands of universal cycles.
☸ Evaṃ dīgho kho bhikkhu kappo. Evaṃ dīghānaṃ kho bhikkhu kappānaṃ neko kappo saṃsito nekaṃ kappasataṃ saṃsitaṃ nekaṃ kappasahassaṃ saṃsitaṃ nekaṃ kappasatasahassaṃ saṃsitaṃ (S.2.181-2).

Recollecting kappas of contraction and expansion: centuries

When bhikkhus recall their previous lives, they describe it as follows:

• ’I recall my manifold past lives, that is, one birth, two lifetimes, three lifetimes... a hundred lifetimes, a thousand lifetimes, a hundred thousand lifetimes, [past lives during] many kappas of contraction, many kappas of expansion, many kappas of contraction and expansion.
☸ aneke pi saṃvaṭṭakappe aneke pi vivaṭṭakappe aneke pi saṃvaṭṭavivaṭṭakappe (S.2.214).

Because kappa is part of the contraction and expansion phases of the universal cycle, in this context it must mean ‘century’:

• ’... many centuries of the universal cycle’s contraction phase, many centuries of the universal cycle’s expansion phase... .’

Illustrations

Illustration: kappaṃ, century

If one develops and cultivates the four paths to psychic power, if one wishes, one could live for a century or for slightly more than a century.
☸ so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā (S.5.259).

Illustration: kappaṃ, century

Beings have wandered the round of birth and death for many centuries, many hundreds of centuries, many thousands of centuries, many hundreds of thousands of centuries
☸ neko kappo saṃsito nekaṃ kappasataṃ saṃsitaṃ nekaṃ kappasahassaṃ saṃsitaṃ nekaṃ kappasatasahassaṃ saṃsitaṃ (S.2.181).

Illustration: kappe, centuries

Bhikkhus, to whatever extent I wish, I recall my manifold past lives, that is, one birth, two lifetimes... a hundred thousand lifetimes, [past lives during] many centuries of the universal cycle’s contraction phase, many centuries of the universal cycle’s expansion phase, many centuries of the universal cycle’s contraction and expansion phases.
☸ aneke pi saṃvaṭṭakappe aneke pi vivaṭṭakappe aneke pi saṃvaṭṭavivaṭṭakappe (S.2.214).

Illustration: kappaṃ, the period of a universal cycle

―‘Bhante, how long is the period of a universal cycle?’
☸ kīvadīgho nu kho bhante kappo ti?

―’The period of a universal cycle is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”
☸ Dīgho kho bhikkhu kappo. So na sukaro saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā ti (S.2.181).

Illustration: kappā, universal cycle

―’Master Gotama, how many universal cycles have elapsed and gone by?’
☸ Kīvabahukā nu kho bho gotama kappā abbhatītā atikkantā ti.

―’Brahman, many universal cycles have elapsed and gone by. It is not easy to count them and say that there have been so many universal cycles, or so many hundreds of universal cycles, or so many thousands of universal cycles, or so many hundreds of thousands of universal cycles.’
☸ Bahukā kho brāhmaṇa kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṃ ettakā kappā iti vā ettakāni kappasatāni iti vā ettakāni kappasahassāni iti vā ettakāni kappasatasahassāni iti vā ti (S.2.183-4).

Illustration: kappe, universal cycle; saṃvaṭṭavivaṭṭakappa, the period of a universal cycle;

Having cultivated a mind of [unlimited] goodwill for seven years, then for the periods of seven universal cycles I did not return to this [low] plane of existence.
☸ Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsiṃ.

During the universal cycle’s contraction phase, I went to the Ābhassarā world.
☸ Saṃvaṭṭamāne sudaṃ bhikkhave kappe ābhassarūpago homi.

During the universal cycle’s expansion phase, I was reborn in an empty Brahmā palace.
☸ Vivaṭṭamāne kappe suññaṃ brahmavimānaṃ upapajjāmi (It.14-16).

Illustration: kappa, period of a universal cycle

Devadatta is bound for [rebirth in] the plane of sub-human existence, bound for hell, and he will remain there for the period of a universal cycle, unredeemable.
☸ āpāyiko devadatto nerayiko kappaṭṭho atekiccho (A.3.402).

*Kappaṃ n’eti

Renderings

• kappaṃ n’eti: he is not caught up in egocentric conception

Introduction

Kappaṃ n’eti: Sn.v.521, Sn.v.535, and Sn.v.860

Kappaṃ n’eti occurs thrice in the scriptures: Sn.v.521, Sn.v.535, and Sn.v.860. Kappaṃ occurs with the same meaning a further five times at Sn.v.373, Sn.v.517, Sn.v.911, Sn.v.914, and Sn.v.1101, but these do not much help with the meaning of kappaṃ n’eti:

• He is not caught up in egocentric conception.
☸ na kappiyo (Sn.v.914).

• The one who has abandoned egocentric conception
☸ Kappaṃ jahaṃ (Sn.v.1101).

In Sn.v.911 kappaṃ is almost synonymous with saṅkhā:

• The Brahman is beyond the limits of conception and egocentric conception.
☸ Na brāhmaṇo kappamupeti saṅkhā (Sn.v.911).

Sn.v.373 and Sn.v.517 are in the illustrations.

Kappa: meaning

Kappa means ‘a (false) supposition, imagining; a theory; a figment,’ says DOP. These words concur with our rendering, except for being countable nouns.

PED says kappa means ‘anything made with a definite object in view, prepared, arranged,’ and says that ‘as a cycle of time=saṃsāra at Sn 521, 535, 860,’ which is wrong.

Eti: meaning

Eti means:

• ‘to go, go to, reach’ (PED).

• ‘goes; goes towards; reaches, obtains; reaches (a state); is involved (in)’ (DOP).

Norman: come to/submit to figments

Norman translates the three references as follows:

• He comes to no figment among devas and men who are subject to figments.
☸ Devamanussesu kappiyesu kappaṃ n’eti (Sn.v.521).

• Having thrust away the triple perception, the mud, he does not come to figments.
☸ Saññaṃ tividhaṃ panujja paṅkaṃ kappaṃ n’eti (Sn.v.535).

• He does not submit to figments, being without figments.
☸ kappaṃ n’eti akappiyo (Sn.v.860).

Norman does not always follow the singular cases, for which an uncountable noun would be suitable.

Sn.v.860: not caught up in egocentric conception

In Sn.v.860 kappaṃ n’eti is associated with not comparing oneself with others:

• The sage, free of greed and stinginess, does not proclaim himself as being amongst the superior, equal, or inferior. He is not caught up in egocentric conception. He is free of egocentric conception.
☸ Vītagedho amaccharī na ussesu vadate muni
Na samesu na omesu kappaṃ n’eti akappiyo (Sn.v.860).

Sn.v.535: the three modes [of self-centredness] abandoned

In Sn.v.535 kappaṃ n’eti is associated with abandoning the three modes of self-centredness:

• One who has thrust away the three grubby modes of perception, and who is not caught up in egocentric conception: they call him ‘noble.’
☸ Saññaṃ tividhaṃ panujja paṅkaṃ kappaṃ n’eti tamāhu ariyo ti (Sn.v.535).

Because Sn.v.860 (in paragraph above) involves comparison of oneself with others, we regard saññaṃ tividhaṃ... paṅkaṃ (‘the three grubby modes of perception’) in Sn.v.535 as likewise implying comparison of oneself with others, and therefore meaning tisso vidhā (‘the three modes [of self-centredness]’). The three modes of self-centredness are:

• ‘I am better’ mode [of self-centredness]
☸ seyyo’hamasmī ti vidhā

• ‘I am equal’ mode [of self-centredness]
☸ sadiso’hamasmī ti vidhā

• ‘I am worse’ mode [of self-centredness]
☸ hīno’hamasmī ti vidhā (S.5.56).

Sn.v.521

Sn.v.521 is illustrated below.

Conclusion

Kappaṃ n’eti is associated with terms that imply arahantship:

1) Not comparing oneself with others

2) Thrusting away the three modes of self-centredness

Although kappaṃ is close in meaning to the widely supported ‘figment,’ this term is problematic for two reasons:

1) Firstly, our findings show that the specific figment involved is ‘egocentric conception.’

2) Secondly, egocentric conception is an uncountable noun, and therefore better than ‘figment’ because pluralising is then unnecessary.

Illustrations

Illustration: kappaṃ n’eti, he is not caught up in egocentric conception

Amidst devas and men caught up in egocentric conception, he is not caught up in egocentric conception. They call him spiritually cleansed.
☸ Devamanussesu kappiyesu kappaṃ n’eti tamāhu nahātako ti (Sn.v.521).

Illustration: kappāni, modes of egocentric conception

‘One who has investigated all modes of egocentric conception, the round of birth and death, and both the passing away and rebirth [of beings]; one who is free of spiritual defilement, spiritually unblemished, spiritually purified, who has realised the destruction of birth: they call him enlightened.’
☸ Kappāni viceyya kevalāni saṃsāraṃ dubhayaṃ cutūpapātaṃ
Vigatarajamanaṅgaṇaṃ visuddhaṃ pattaṃ jātikhayaṃ tamāhu buddhan ti (Sn.v.517).

COMMENT

Kappāni: ‘modes of egocentric conception.’ Egocentric conception is linked to the three modes of self-centredness in Sn.v.535. It likely has that meaning here.

Illustration: kappa, egocentric conception

‘One of purified wisdom who has utterly transcended egocentric conception in regards to things of the past and future, who is free of [bondage to] the six senses and their objects: he would properly fulfil the ideals of religious asceticism in the world.
☸ Atītesu anāgatesu cā pi kappātīto aticca suddhipañño
Sabbāyatanehi vippamutto sammā so loke paribbajeyya (Sn.v.373).

*Kamma

Renderings

• kamma: conduct

• kamma: deed

• kamma: accumulated merit

• kamma: accumulated demerit

• kamma: karmically consequential conduct

• kamma: the operation of the karmic mechanism

• kamma: legal act of an assembly of bhikkhus

• kaṇhakamma: accumulated demerit

• pāpakamma: accumulated demerit

Introduction

Kamma: conduct

Kamma often means ‘conduct’ or ‘deed’. For example:

• A noble disciple is endowed with blameless bodily conduct.
☸ anavajjena kāyakammena samannāgato hoti (A.2.69-70).

• Although he may do an unvirtuous deed by body, speech, or mind, he is incapable of hiding it.
☸ Kiñcāpi so kammaṃ karoti pāpakaṃ kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya (Sn.v.230-232).

Kamma: the operation of the karmic mechanism

Kamma can mean ‘the operation of the karmic mechanism,’ called kammayanta at quotes below, Th.v.574 and Th.v.419.

• He is superstitious. He believes in luck, not in the operation of the karmic mechanism.
☸ kotuhalamaṅgaliko hoti maṅgalaṃ pacceti no kammaṃ

• He is not superstitious. He believes in the operation of the karmic mechanism, not in luck.
☸ akotuhalamaṅgaliko hoti kammaṃ pacceti no maṅgalaṃ (A.3.206).

Because merit and demerit is accumulated, it means that all but arahants are caught in the operation of the karmic mechanism:

• Thus does [one who is attached to] the [human] body take his course, driven by the operation of the karmic mechanism
☸ Evāyaṃ vattate kāyo kammayantena yantito (Th.v.574).

• By destroying the origin of ignorance [of things according to reality], [the eightfold path, ariyo aṭṭhaṅgiko maggo, Th.v.421] is a destroyer of the operation of the karmic mechanism.
☸ Aññāṇamūlabhedāya kammayantavighāṭano (Th.v.419).

PED (sv yanta) for kammayanta (Th.v.419) gives ‘the machinery of Kamma,’ and (sv yantita) renders kammayantena (Th.v.574) as ‘impelled by the machinery of Karma.’

Kamma: the field

Kamma is sometimes called ‘the field,’ which we take to mean ‘the [field of] operation of the karmic mechanism’:

• Thus Ānanda,

... the [field of] operation of the karmic mechanism is the field.
☸ kammaṃ khettaṃ

...the stream of consciousness, the seed.
☸ viññāṇaṃ bījaṃ

... craving, the moisture.
☸ taṇhā sneho.

... For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving.
☸ avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ

... the stream of consciousness is established in the low plane of existence.
☸ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

... In this way renewed states of individual existence and rebirth occur in the future.
☸ evaṃ āyatiṃ punabbhavābhinibbatti hoti (A.1.223-4).

English word karma

Karma means:

• the principle of retributive justice determining a person’s state of life and the state of his reincarnations as the effect of his past deeds

• the doctrine of inevitable consequence

• destiny or fate (Collins Dictionary).

We therefore avoid using the term because of the connotations of fatalism or fate. Nonetheless, we use ‘karmic’.

Merit and demerit: upacita

Where kamma is ‘accumulated’ (upacita) it stands for merit or demerit. For example:

• This is the first time that demerit whose consequence comes without delay has been accumulated by Devadatta.
☸ idaṃ bhikkhave devadattena paṭhamaṃ ānantariyakammaṃ upacitaṃ (Vin.2.193).

• Venerable Cunda the metalworker has accumulated merit that is conducive to long life
☸ Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ (D.2.136).

The arahant: no further karmically consequential conduct

The arahant does not undertake karmically consequential deeds:

―What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?
☸ puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti

―No, bhante (S.2.83).

The arahant: destruction of merit and demerit

The scriptures sometimes suggest the arahant has destroyed all merit and demerit. For example:

• Whatever karmically consequential conduct was undertaken by me, whether small or great, all that [accumulated merit and demerit] is exhausted.
☸ Yaṃ mayā pakataṃ kammaṃ appaṃ vā yadi vā bahuṃ;
Sabbametaṃ parikkhīṇaṃ (Th.v.80).

• While I undertook much karmically consequential conduct of the kind which leads to [rebirth in] the plane of misery, yet its karmic consequence has reached me now. I enjoy my food free of karmic debt.
☸ Tādisaṃ kammaṃ katvāna bahuṃ duggatigāminaṃ;
Phuṭṭho kammavipākena anaṇo bhuñjāmi bhojanaṃ (M.2.105).

Yet the scriptures also unequivocably say the opposite, that till the time of their death arahants continue to receive the karmic consequences of previous karmically consequential conduct:

• The bhikkhu... who is free of perceptually obscuring states... undertakes no new karmically consequential conduct and nullifies previous karmically consequential conduct by the gradual experience [of its consequences].
☸ bhikkhu... anāsavaṃ... so navañca kammaṃ na karoti purāṇañca kammaṃ phussa phussa vyantīkaroti (A.3.414).

And the body, too, is to be regarded as the consequences of previous karmically consequential conduct, even for arahants.
☸ kāyo... purāṇamidaṃ bhikkhave kammaṃ... daṭṭhabbaṃ (S.2.64-5).

Therefore when the scriptures say arahants have exhausted their merit and demerit, it either means:

1) that they will have done so by the time of their final passing, or

2) that when accumulated merit and demerit is exhausted, there still remains the consequences of that merit and demerit.

The non-returner and demerit

A non-returner receives within his very lifetime all unpleasant karmic consequences of past conduct:

• Whatever demeritorious karmically consequential conduct was previously undertaken by this [wretched human] body born of deeds, all [the consequences of] that must be experienced now [in this lifetime]; it will not [be able to] arise hereafter.’ Thus developed, the liberation [from perceptually obscuring states] through [unlimited] goodwill leads to non-returnership for a wise bhikkhu here who has not penetrated to a more exalted liberation.
☸ yaṃ kho me idha kiñcī pubbe iminā karajakāyena pāpakammaṃ kataṃ sabbaṃ taṃ idha vedanīyaṃ na taṃ anugaṃ bhavissatī ti. Evaṃ bhāvitā kho bhikkhave mettācetovimutti anāgāmitāya saṃvattati idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato (A.5.300).

A non-returner is therefore left to receive after death only pleasant karmic consequences.

Nullifying karmically consequential deeds

Karmically consequential deeds are nullified by experiencing their karmic consequence, a process described in these quotes:

• ’I declare that there can be no nullification of karmically consequential deeds which have been intentionally undertaken and karmically accumulated without experiencing [their karmic consequences], either in this life, or on rebirth, or in some other subsequent [existence].’
☸ Nāhaṃ bhikkhave sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃviditvā vyantībhāvaṃ vadāmi. Tañca kho diṭṭhe vā dhamme upapajje vā apare vā pariyāye (A.5.292).

• Previous karmically consequential conduct is nullified by the gradual experience [of its consequences]
☸ purāṇañca kammaṃ phussa phussa vyantīkaroti (A.2.198).

The four types of deeds

There are four types of deeds. The first three types are:

• dark (kammaṃ kaṇhaṃ)

• bright (kammaṃ sukkaṃ),

• dark-and-bright (kammaṃ kaṇhasukkaṃ) (M.1.389).

Here, ‘dark’ means ‘a hostile karmically consequential deed’ (savyāpajjhaṃ kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharoti, M.1.391) and ‘bright’ means ‘an unhostile karmically consequential deed’ (avyāpajjhaṃ M.1.391).

The karmic consequences of such deeds are also dark, bright, or dark-and-bright (kaṇhavipākaṃ sukkavipākaṃ kaṇhasukkavipākaṃ) where ‘dark’ means hostile sense impression (savyāpajjhaṃ vedanaṃ M.1.389) and ‘bright’ means unhostile sense impression (avyāpajjhaṃ vedanaṃ M.1.390).

For those wishing to escape karmically consequential conduct there is a fourth type of deed called ‘neither-dark-nor-bright’ (kammaṃ akaṇhaṃ asukkaṃ) which leads to the destruction of karmically consequential conduct (kammakkhayāya saṃvattati). This deed involves

1) The intentional effort to abandon karmically consequential conduct that is dark with dark karmic consequences
☸ yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā

2) The intentional effort to abandon karmically consequential conduct that is bright with bright karmic consequences
☸ yampidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā

3) The intentional effort to abandon karmically consequential conduct that is dark-and-bright with dark-and-bright karmic consequences.
☸ yampidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā (M.1.391).

This is called conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct.
☸ idaṃ vuccati puṇṇa kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati (M.1.391).

The seven enlightenment factors are such conduct (kammaṃ kammakkhayāya saṃvattati, A.2.237). So is the eightfold path (sammādiṭṭhi... sammāsamādhī, A.2.237).

On making the suttas incomprehensible

The sutta we have just quoted can be made incomprehensible, if, instead of saying one should abandon karmically consequential conduct, the sutta is rendered to say that one should ‘abandon all conduct, whether dark or bright.’ This would contradict much of the Buddha’s teaching, which constantly praises the cultivation of good conduct:

• The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome... this is the training system of the Buddhas.
☸ sabbapāpassa akaraṇaṃ kusalassa upasampadā... etaṃ buddhānaṃ sāsanaṃ ... (Dh.v.183).

• Do not be afraid of acts of merit. This is called what is pleasant, desirable, likeable, agreeable, and pleasing, namely meritorious deeds
☸ Mā bhikkhave puññānaṃ bhāyittha sukhassetaṃ bhikkhave adivacanaṃ iṭṭhassa kantassa piyassa manāpassa yadidaṃ puññāni (It.14-16).

Merit is not obstructive

Although non-greed, non-hatred, and discernment of reality are bases for the arising of [meritorious] deeds (alobho... adoso... amoho nidānaṃ kammānaṃ samudayāya), when greed, hatred, and undiscernment of reality disappear, that merit is abandoned (lobhe... dose... mohe vigate evaṃ taṃ kammaṃ pahīṇaṃ hoti, A.1.134-5). If it was not abandoned, then merit would prevent one’s final liberation, because:

• I declare that there is no putting an end to suffering without experiencing the consequences of karmically consequential deeds which have been intentionally undertaken and karmically accumulated.
☸ Na tvevāhaṃ bhikkhave sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃviditvā dukkhassantakiriyaṃ vadāmi (A.5.292).

Kamma in disciplinary procedures

In the context of discipline, kamma means ‘legal act of an assembly of bhikkhus.’

Illustrations

Illustration: kammena, conduct

A noble disciple (ariyasāvako) is endowed with

• blameless bodily conduct
☸ anavajjena kāyakammena samannāgato hoti

• blameless verbal conduct
☸ anavajjena vacīkammena samannāgato hoti

• blameless mental conduct
☸ anavajjena manokammena samannāgato hoti (A.2.69-70).

Illustration: kammaṃ, conduct

The ignorant engage in spiritually unwholesome conduct that arises from attachment, hatred, and undiscernment of reality.
☸ Rāgajañca dosajañca mohajañcāpaviddasu karonti akusalaṃ kammaṃ (A.2.72).

Illustration: kammassa, conduct/deed; kammānaṃ types of conduct

'Of what conduct of mine is this the fruit, of what deed the karmic consequence, that I now have such great spiritual power and might?'
☸ kissa nu kho me idaṃ kammassa phalaṃ kissa kammassa vipāko yenāhaṃ etarahi evaṃ mahiddhiko evaṃ mahānubhāvo ti.

Then it occurred to me that it was the fruit and karmic consequence of three types of conduct, namely giving, inward taming, and restraint [in conduct].
☸ Tassa mayhaṃ bhikkhave etadahosi tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ kammānaṃ vipāko yenāhaṃ etarahi evaṃ mahiddhiko evaṃ mahānubhāvo ti seyyathīdaṃ dānassa damassa saṃyamassā ti (It.14-16).

Illustration: kammaṃ, deed

Although he may do an unvirtuous deed by body, speech, or mind, he is incapable of hiding it.
☸ Kiñcāpi so kammaṃ karoti pāpakaṃ kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya (Sn.v.230-232).

Illustration: kammaṃ, conduct

What is conduct that is dark with dark karmic consequences?
☸ Katamañca bhikkhave kammaṃ kaṇhaṃ kaṇhavipākaṃ?

In this regard, some person is a killer, a thief, an adulterer, a liar, or a drinker.
☸ Idha bhikkhave ekacco pāṇātipātī hoti adinnādāyī hoti kāmesu micchācārī hoti musāvādī hoti surāmerayamajjapamādaṭṭhāyī hoti

And what is conduct that is bright with bright karmic consequences?
☸ Katamañca bhikkhave kammaṃ sukkaṃ sukkavipākaṃ?

In this regard, someone refrains from killing, stealing, adultery, lying, and drinking alcohol.
☸ Idha bhikkhave ekacco pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti musāvādā paṭivirato hoti surāmerayamajjapamādaṭṭhānā paṭivirato hoti (A.2.234-5).

Illustration: kamma, deeds

Killing is threefold, I declare: due to greed, hatred, and undiscernment of reality.
☸ Pāṇātipātampahaṃ bhikkhave tividhaṃ vadāmi lobhahetukampi dosahetukampi mohahetukampi.

Stealing is threefold, I declare: due to greed, hatred, and undiscernment of reality.
☸ Adinnādānampahaṃ bhikkhave kividhaṃ vadāmi lobhahetukampi dosahetukampi mohahetukampi.

Thus greed is a basis for the arising of karmically consequential deeds; likewise hatred and undiscernment of reality.
☸ Iti kho bhikkhave lobho kammanidānasambhavo doso kammanidānasambhavo moho kammanidānasambhavo.

The destruction of greed, hatred, and undiscernment of reality each produces the destruction of a basis of karmically consequential deeds.
☸ Lobhakkhayā kammanidānasaṅkhayo dosakkhayā kammanidānasaṅkhayo mohakkhayā kammanidānasaṅkhayo ti (A.5.262).

Illustration: kamma, conduct

Bhikkhus, not from conduct born of greed, hatred, and undiscernment of reality are there devas, men, and other fortunate beings to be discerned; but hell-beings, animals, ghosts, and other unfortunate beings.
☸ Na bhikkhave lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti na manussā paññayanti yā vā panaññāpi kāci sugatiyo. Atha kho bhikkhave lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati yā vā panaññāpi kāci duggatiyo.

Bhikkhus, not from conduct born of non-greed, non-hatred, and discernment of reality are there hell-beings, animals, ghosts, and other unfortunate beings to be discerned; but devas, men, and other fortunate beings.
☸ Na bhikkhave alobhajena kammena adosajena kammena amoha jena kammena nirayopaññāyati. Tiracchānayoni paññāyati. Pettivisayo paññāyati yā vā panaññāpi kāci duggatiyo. Atha kho bhikkhave alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti manussā paññāyanti yā vā panaññāpi kāci sugatiyo (A.3.338-9).

Illustration: kammaṃ, conduct; kamma, karmically consequential conduct

Conduct produced from, born of, due to, originated by greed, hatred, and undiscernment of reality is spiritually unwholesome and blameworthy.
☸ yaṃ bhikkhave lobhapakataṃ... dosapakataṃ... mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ

It has unpleasant karmic consequences and leads to the [further] origination of karmically consequential conduct. It does not lead to the ending of karmically consequential conduct.
☸ taṃ kammaṃ dukkhavipākaṃ taṃ kammaṃ kammasamudayāya saṃvattati. Na taṃ kammaṃ kammanirodhāya saṃvattati.

Conduct produced from, born of, due to, originated by non-greed, non-hatred, and discernment of reality is spiritually wholesome and blameless.
☸ yaṃ bhikkhave alobho... adoso... amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ. Taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ

It has pleasant karmic consequences and leads to the ending of karmically consequential conduct. It does not lead to the origination of karmically consequential conduct.
☸ taṃ kammaṃ sukhavipākaṃ taṃ kammaṃ kammanirodhāya. Na taṃ kammaṃ kammasamudayāya saṃvattati (A.1.263).

Illustration: kammaṃ, conduct; karmically consequential conduct

What, bhikkhus, is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct?
☸ Katamañca bhikkhave kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati?

The eightfold path.
☸ Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī (A.2.237).

Illustration: kammaṃ, karmically consequential conduct

He undertakes no new karmically consequential conduct
☸ so navañca kammaṃ na karoti

As to previous karmically consequential conduct, he nullifies it by the gradual experience [of its consequences]
☸ purāṇañca kammaṃ phussa phussa vyantīkaroti (A.2.197).

Illustration: kammaṃ, karmically consequential conduct

With the abandonment of craving, karmically consequential conduct is abandoned. With the abandonment of karmically consequential conduct, suffering is abandoned.
☸ Taṇhāya pahānā kammaṃ pahīyati. Kammassa pahānā dukkhaṃ pahīyati (S.5.86-7).

Illustration: kammaṃ, conduct; kamma, karmically consequential conduct

And what is conduct that is dark with dark karmic consequences
☸ Katamañca puṇṇa kammaṃ kaṇhaṃ kaṇhavipākaṃ

In this regard, some person undertakes a hostile karmically consequential deed by way of body... speech... mind
☸ idha puṇṇa ekacco savyāpajjhaṃ kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharoti.

And what, Puṇṇa, is conduct that is bright with bright karmic consequences?
☸ kammaṃ sukkaṃ sukkavipākaṃ

In this regard, some person undertakes an unhostile karmically consequential deed by way of body... speech... mind
☸ avyāpajjhaṃ kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharoti

What, Puṇṇa, is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct?
☸ kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati

The intentional effort to abandon karmically consequential conduct that is dark with dark karmic consequences
☸ yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā

or intentional effort to abandon karmically consequential conduct that is bright with bright karmic consequences
☸ yampidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā

or intentional effort to abandon karmically consequential conduct that is dark-and-bright with dark-and-bright karmic consequences
☸ yampidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā

is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct.
☸ idaṃ vuccati puṇṇa kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati (M.1.391).

Illustration: kammaṃ, karmically consequential conduct/deeds

Intentional effort is karmically consequential conduct, I declare.
☸ Cetanāhaṃ bhikkhave kammaṃ vadāmi

In applying intentional effort, one undertakes karmically consequential conduct by way of body, speech, or mind.
☸ cetayitvā kammaṃ karoti kāyena vācāya manasā.

What is the basis for the arising of karmically consequential deeds?
☸ Katamo ca bhikkhave kammānaṃ nidānasambhavo

Sensation is the basis for the arising of karmically consequential deeds.
☸ phasso bhikkhave kammānaṃ nidānasambhavo

What is the diversity in karmically consequential deeds?
☸ Katamā ca bhikkhave kammānaṃ vemattatā:

There is a deed [whose karmic consequence is] to be experienced in hell, or as an animal, a ghost, a human, or as a deva.
☸ atthi bhikkhave kammaṃ nirayavedanīyaṃ atthi kammaṃ tiracchānayonivedanīyā atthi kammaṃ pettivisayavedanīyaṃ atthi kammaṃ manussalokavedanīyaṃ atthi kammaṃ devalokavedanīyaṃ.

What is the karmic consequence of karmically consequential deeds?
☸ Katamo ca bhikkhave kammānaṃ vipāko

The karmic consequence of karmically consequential deeds is threefold: that which arises in this life, or on rebirth, or in some other subsequent [existence].
☸ Tividhāhaṃ bhikkhave kammānaṃ vipākaṃ vadāmi diṭṭhevā dhamme upajje vā apare vā pariyāye.

What is the ending of karmically consequential deeds?
☸ Katamo ca bhikkhave kammanirodho

The ending of sensation is the ending of karmically consequential deeds.
☸ Phassanirodho bhikkhave kammanirodho (A.3.415).

Illustration: kammaṃ, deed; kammaṃ, karmically consequential conduct

What is previous karmically consequential conduct?
☸ purāṇaṃ kammaṃ

The visual sense should be seen as [the consequence of] previous karmically consequential conduct, originated, arisen from intentional effort, and to be necessarily experienced.
☸ Cakkhu bhikkhave purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ

The auditory sense... The olfactory sense... The gustatory sense... The tactile sense... The mental sense should be seen as [the consequence of] previous karmically consequential conduct, originated, arisen from intentional effort, and to be necessarily experienced.
☸ mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo

This is called previous karmically consequential conduct.
☸ Idaṃ vuccati bhikkhave purāṇakammaṃ.

What is new karmically consequential conduct?
☸ Katamañca bhikkhave navaṃ kammaṃ

Whatever deed one does in the present by way of body, speech, or mind.
☸ yaṃ kho bhikkhave etarahi kammaṃ karoti kāyena vācāya manasā

What is the ending of karmically consequential conduct?
☸ Katamo ca bhikkhave kammanirodho

He who attains liberation [from perceptually obscuring states] through the ending of karmically consequential conduct by way of body, speech, and mind, this is called the ending of karmically consequential conduct.
☸ yo kho bhikkhave kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati. Ayaṃ vuccati bhikkhave kammanirodho (S.4.132-3).

Illustration: kammānaṃ, karmically consequential deeds: kammaṃ, accumulated merit

There are three bases for the arising of karmically consequential deeds. What three?
☸ Tīṇi'māni bhikkhave nidānāni kammānaṃ samudayāya. Katamāni tīṇi:

• Greed is a basis for the origination of karmically consequential deeds.
☸ lobho nidānaṃ kammānaṃ samudayāya

• Hatred is a basis for the origination of karmically consequential deeds.
☸ doso nidānaṃ kammānaṃ samudayāya

• Undiscernment of reality is a basis for the origination of karmically consequential deeds.
☸ moho nidānaṃ kammānaṃ samudayāya.

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.
☸ Yaṃ bhikkhave lobhapakataṃ... mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati..

Wherever that karmically consequential conduct bears fruit, there one experiences the karmic consequences of one’s conduct, either in this life, or on rebirth, or in some other subsequent [existence].
☸ Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti diṭṭhe vā dhamme upapajje vā apare vā pariyāye.

There are three bases for the arising of karmically consequential deeds
☸ Tīṇi'māni bhikkhave nidānāni kammānaṃ samudayāya. Katamāni tīṇi:

• Non-greed is a basis for the origination of karmically consequential deeds.
☸ alobho nidānaṃ kammānaṃ samudayāya

• Non-hatred is a basis for the origination of karmically consequential deeds.
☸ adoso nidānaṃ kammānaṃ samudayāya

• Penetrative discernment is a basis for the origination of karmically consequential deeds.
☸ amoho nidānaṃ kammānaṃ samudayāya

But with the disappearance of greed, hatred, and undiscernment of reality, that accumulated merit is abandoned.
☸ lobhe... dose... mohe vigate evaṃ taṃ kammaṃ pahīṇaṃ hoti.

It is chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ Yaṃ bhikkhave alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ lobhe vigate... dose vigate... mohe vigate evaṃ taṃ kammaṃ pahīṇaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvakataṃ āyatiṃ anuppādadhammaṃ (A.1.134-5).

Comment:

If the merit of good conduct was not automatically abandoned in this way, then doing good deeds would block one’s final liberation because one is obliged to receive the karmic consequences of all conduct.

Illustration: kamma, karmically consequential conduct

This Venerable is owner of his karmically consequential conduct, inheritor of it, born of it, intimately related to it, has it as his refuge. He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious.
☸ Kammassako ayamāyasmā kammadāyādo kammayonī kammabandhū kammapaṭisaraṇo. Yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī ti (A.3.185).

Illustration: kamma, karmically consequential conduct

He was resolute in applying himself to spiritually wholesome factors... By undertaking that karmically consequential conduct, heaping it up, lavishly and abundantly, with the demise of the body at death he was reborn in the realm of happiness, in the heavenly worlds.
☸ daḷhasamādāno ahosi kusalesu dhammesu... so tassa kammassa katattā upacitattā ussannattā vipulantā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati (D.3.145-6).

Illustration: pāpakammā, accumulated demerit; pāpaṃ pubbe kataṃ, demerit

A brahman told the bhikkhunī Puṇṇikā that whoever does a demeritorious deed (pāpakamma pakubbatī) is released from the accumulated demerit by water ablution (dakābhisecanā sopi pāpakammā pamuccati).

Puṇṇikā replied that if rivers could carry off one’s accumulated demerit (pāpaṃ pubbe kataṃ vahuṃ), they would carry off one’s accumulated merit as well (puññampimā vaheyyuṃ) (Thī.v.236-251).

Illustration: pāpakammaṃ kataṃ, demeritorious conduct

Previous demeritorious conduct whose karmic consequence has not yet ripened.
☸ pubbe pāpakammaṃ kataṃ avipakkavipākaṃ (A.2.196).

Illustration: kaṇhakammo, accumulated demerit

The stream Bāhumatī: a fool may bathe there forever yet will not purify himself of accumulated demerit.
☸ bāhumatiṃ nadiṃ niccampi bālo pakkhanno kaṇhakammo na sujjhati (M.1.39).

Illustration: kammaṃ, legal act of an assembly of bhikkhus

A legal act done with an incomplete assembly of bhikkhus (vaggakammaṃ) is invalid (‘reversible, not fit to stand,’ kuppaṃ aṭṭhānārahaṃ) (Vin.1.316).

*Karuṇā; Anuddaya; Anukampa; Anukampati

Renderings

• karuṇā: [unlimited] compassion

• kāruñña: compassion

• anuddaya: sympathy

• parānuddayata: feeling sorry for others

• anukampa: tender concern

• anukampati: to be tenderly concerned for

• anukampati: tenderly reciprocate

• anukampin: being tenderly concerned

Introduction

[Unlimited] compassion

The practices of mettā, karuṇā, muditā and upekkhā are sometimes called the four divine abidings (cattāro brahmavihārā, D.2.196) and sometimes the four unlimited states (catasso appamaññā, D.3.223). Practising them together is called the ‘unlimited liberation [from perceptually obscuring states]’ (appamāṇā cetovimutti, S.4.296). The Mahāvedalla Sutta (M.1.298) and Godatta Sutta (S.4.296) say the ‘makers of limitation’ (pamāṇakaraṇo) are rāgo doso and moho (rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo). Therefore the four brahmavihāras should be practised unlimited by rāgo doso and moho. And therefore we call karuṇā ‘[unlimited] compassion’:

• In this regard a bhikkhu abides pervading one quarter with a mind of [unlimited] compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, in all directions, everywhere, he abides pervading the whole world [of beings] with a mind of [unlimited] compassion, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ Idha bhante bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthiṃ iti uddhamadho tiriyaṃ sabbadhi sabbatthatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharati (S.4.296).

• It is impossible, friend, out of the question, that one might develop and cultivate the liberation [from perceptually obscuring states] through [unlimited] compassion, make it one’s vehicle and practice, carry it out, pursue it, and properly undertake it, yet still maliciousness would plague your mind. There is no such possibility.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya atha ca panassa vihesā cittaṃ pariyādāya ṭhassatī'ti netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ āvuso vihesāya yadidaṃ karuṇā cetovimutti (D.3.249).

• When resentment has arisen for someone one can develop [unlimited] compassion for that person.
☸ Yasmiṃ bhikkhave puggale āghāto jāyetha karuṇā tasmiṃ puggale bhāvetabbā (A.3.185).

Illustrations

Illustration: karuṇā, [unlimited] compassion

―’The Blessed One abides in a state of [unlimited] compassion’
bhagavā hi bhante karuṇāvihārī ti.

―’Jīvaka, any attachment, hatred, or undiscernment of reality whereby maliciousness might arise, have been abandoned by the Perfect One... If what you said referred to that, then I allow it to you’
☸... vihesavā assa.. (M.1.370).

Illustration: karuṇaṃ, [unlimited] compassion

He who abides in solitary retreat for the four months of the Rains, practising the meditation on [unlimited] compassion, sees Brahmā.
☸ yo vassike cattāro māse paṭisallīyati karuṇaṃ jhānaṃ jhāyati so brahmānaṃ passati (D.2.237).

Illustration: karuṇaṃ, [unlimited] compassion

If anyone from a clan of khattiyas goes forth from the household life into the ascetic life, and on account of the teaching and discipline proclaimed by the Perfect One, develops [unlimited] goodwill, [unlimited] compassion, [unlimited] warmhearted joy, and [unlimited] detached awareness, and thereby gains inward peace: on account of that inward peace, he is one who is applied to a practice that is proper for ascetics, I declare.
☸ Evameva kho bhikkhave khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā samaṇasāmīcipaṭipadaṃ paṭipanno ti vadāmi (M.1.284).

Illustration: karuṇaṃ, [unlimited] compassion

Karuṇā: the liberation [from perceptually obscuring states] through [unlimited] compassion has the state of awareness of boundless space as its culmination.
☸ ākāsānañcāyatanaparamāhaṃ bhikkhave karuṇā cetovimuttiṃ vadāmi (S.5.120).

Illustration: kāruññam, compassion

’Ānanda, would you just simply passively observe an elder bhikkhu while he is being harassed?
☸ atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha

... Truly, Ānanda, compassion does not develop in allowing an elder bhikkhu to be harassed’
☸ Na hi nāma ānanda kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī ti (A.3.194).

Illustration: karuṇaṃ (Commentary: anuddayaṃ), sympathetic

Namuci approached me, uttering sympathetic words
☸ Namuci karuṇaṃ vācaṃ bhāsamāno upāgamī

‘You are thin and sallow-faced. You are nearly dead... Live, sir. Life is better [than death].... The path of striving is hard: hard to undertake, and hard to bear’
☸ duggo maggo padhānāya dukkaro durabhisambhavo (Sn.v.425-6).

COMMENT

Karuṇaṃ: ‘sympathetic.’ Treating karuṇaṃ as anuddayaṃ. Commentary: Karuṇaṃ vācan ti anuddayāyuttaṃ vācaṃ.

Illustration: kāruññataṃ, compassion

Then the Blessed One, understanding the Brahmā’s request, out of compassion for beings surveyed the world with the vision of a Buddha.
☸ atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi (S.1.137).

Illustration: kāruññatā, compassion; anukampatā, tender concern

If a bhikkhu is wanting to reprove another, having contemplated five principles within himself he may do so:
☸ paraṃ codetukāmena pañca dhamme ajjhattaṃ manasikaritvā paro codetabbo

• [I will speak out of] compassion
☸ kāruññatā

• [I will speak out of] seeking welfare
☸ hitesitā

• [I will speak out of] tender concern
☸ anukampatā

• [I will speak aiming at the] removal of offences
☸ āpattivuṭṭhānatā

• [I will speak] aiming at vinaya
☸ vinayapurekkhāratā ti (Vin.2.250).

COMMENT

Parentheses in accordance with Codanā Sutta:

If a bhikkhu is reproving, wanting to reprove another, he should do so having established five principles within himself.
☸ Codakena āvuso bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhepetvā paro codetabbo:

I will speak at the right time, not the wrong time
☸ kālena vakkhāmi no akālena

I will speak truth not falsehood
☸ bhūtena vakkhāmi no abhūtena

I will speak gently not harshly
☸ saṇhena vakkhāmi no pharusena

I will speak what is conducive to spiritual well-being not unconducive to spiritual well-being
☸ atthasaṃhitena vakkhāmi no anatthasaṃhitena

I will speak with a mind of [unlimited] goodwill not with inner hatred
☸ mettacittena vakkhāmi no dosantarenā ti (D.3.236-7; A.3.196).

Illustration: kāruññaṃ, compassion ; anuddayaṃ, sympathy; anukampaṃ, tender concern

He explains the Buddha’s teaching to others

• out of compassion
☸ kāruññaṃ paṭicca paresaṃ dhammaṃ deseti

• out of sympathy
☸ anuddayaṃ paṭicca paresaṃ dhammaṃ deseti

• out of tender concern
☸ Anukampaṃ upādāya paresaṃ dhammaṃ deseti (S.2.200).

Illustration: kāruññaṃ, compassion; anuddayaṃ, sympathy; anukampaṃ, tender concern

Suppose a sick and ailing man were to go along the highway with no village nearby, and unable to get proper food and medicine; and suppose another man, also going along the road, were to see him; it might

• raise compassion in that man
☸ kāruññaṃ yeva upaṭṭhāpeyya

• raise sympathy
☸ anuddayaṃ yeva upaṭṭhāpeyya

• raise tender concern
☸ anukampaṃyeva upaṭṭhāpeyya

so that he might say to himself: Alas for this man! he ought to have proper food and medicine, or a guide to some village. Wherefore? Lest he suffer misfortune and disaster.

Equally, of one whose ways are impure, who obtains no mental clarity, mental calm: for such a person

• compassion ought to arise
☸ kāruññaṃ eva upaṭṭhāpetabbaṃ

• sympathy ought to arise
☸ anuddayāyeva upaṭṭhāpetabbā

• tender concern ought to arise
☸ anukampāyeva upaṭṭhāpetabbā

so one says to oneself: ‘Alas for this Venerable! He should give up bad habits in deed, word and thought and develop good habits. Wherefore? Lest this Venerable, with the demise of the body at death, is reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell (A.3.189).

Illustration: anukampituṃ, have tender concern; anuddayā, sympathy

If, O Sakka, for some reason intimacy with anyone should arise, the wise man ought not to have tender concern in his mind for such a person.
☸ Yena kenaci vaṇṇena saṃvāso sakka jāyati
Na taṃ arahati sappañño manasā anukampituṃ.

But if with a pure mind he teaches others, he does not become tethered [to them] by his tender concern and sympathy.
☸ Manasā ce pasannena yadaññamanusāsati
Na tena hoti saṃyutto sānukampā anuddayā ti (S.1.206).

Illustration: anuddayataṃ sympathy

One who explains the teaching to others should establish five principles within himself. What five?
☸ Paresaṃ ānanda dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhapetvā paresaṃ dhammo desetabbo. Katame pañca:

One should explain the teaching to others with the thought:

1) 'I will speak step-by-step
☸ Ānupubbīkathaṃ kathessāmīti paresaṃ dhammo desetabbo

2) 'I will speak observing a proper method of exposition
☸ Pariyāyadassāvī kathaṃ kathessāmīti paresaṃ dhammo desetabbo

3) ‘I will speak out of sympathy
☸ Anuddayataṃ paṭicca kathaṃ kathessāmīti paresaṃ dhammo desetabbo

4) 'I will speak not for the sake of worldly benefits
☸ Na āmisantaro kathaṃ kathessāmīti paresaṃ dhammo desetabbo

5) 'I will speak without hurting myself or others
☸ Attānañca parañca anupahacca kathaṃ kathessāmī ti paresaṃ dhammo desetabbo (A.3.184).

Illustration: anuddayatā, sympathy

There are these three kinds of spiritually unwholesome thinking (akusalavitakkā). Which three?

• thinking concerned with not wanting to be despised
☸ anavaññattipaṭisaṃyutto vitakko

• thinking concerned with gains, honour, and renown
☸ lābhasakkārasilokapaṭisaṃyutto vitakko

• thinking concerned with feeling sorry for others
☸ parānuddayatāpaṭisaṃyutto vitakko (It.72).

Comment:

As an example of feeling sorry for others, consider Nissaggiyā Pācittiyā Rule 22 which says that if a bhikkhu wrongfully gets himself a new bowl from a lay supporter, that bowl should be forfeited to the group of bhikkhus. The bowl should be first offered to the senior bhikkhu, who should be persuaded to swap his own bowl for the new bowl if he prefers it. The senior bhikkhu should not refuse to swap out of feeling sorry for the offender (na ca tassa anuddayatāya na gahetabbo), otherwise it is a dukkaṭa offence (yo na gaṇheyya āpatti dukkaṭassa) (Vin.3.247).

Illustration: anukampamāno, being tenderly concerned

Being tenderly concerned for friends and comrades, one neglects one’s own spiritual well-being, being emotionally bound [to others]. Seeing this danger in intimacy, one should live the religious life as solitarily as a rhinoceros horn.
☸ Mitte suhajje anukampamāno hāpeti atthaṃ paṭibaddhacitto
Etaṃ bhayaṃ santhave pekkhamāno eko care khaggavisāṇakappo (Sn.v.37).

Illustration: anukampanti, tenderly reciprocate

‘There are five ways in which a son should minister to his parents as the eastern direction’
☸ Pañcahi kho gahapatiputta ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā

‘And there are five ways in which the parents, so ministered to by their son as the eastern direction, will tenderly reciprocate’
☸ Imehi kho gahapatiputta pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti (D.3.189).

Illustration: anukampanti, tenderly reciprocate

Wherever a wise man makes his dwelling, here he should feed the virtuous, those restrained [in conduct], those who live the religious life. He should dedicate a gift to the devas who are in that place.
☸ Yasmiṃ padese kappeti vāsaṃ paṇḍitajātiyo
sīlavantettha bhojetvā saṃyate brahmacārayo
Yā tattha devatā āsuṃ tāsaṃ dakkhiṇamādise.

Venerated, they will venerate them, revered, they will revere them. They will tenderly reciprocate, as a mother for her own son. He with whom the devas tenderly reciprocate always has good fortune.
☸ Tā pūjitā pūjayanti mānitā mānayanti naṃ
tato naṃ anukampanti mātā puttaṃ'ca orasaṃ
Devatānukampito poso sadā bhadrāni passatī ti (D.2.88-9) (Ud.89) (Vin.1.229-230).

Illustration: anukampāya, tender concern

For two good reasons the Perfect One establishes training rules for disciples:
☸ sāvakānaṃ sikkhāpadaṃ paññattaṃ

Out of tender concern for the layfolk; and to stop factions of bhikkhus with unvirtuous desires.
☸ gihīnaṃ anukampāya pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya (A.1.98).

Illustration: anukampako, have tender concern

‘The [attainment to the] Untroubled-without-residue of the Teacher who had such tender concern for me [will be tonight in the last watch].’
☸ satthu ca me parinibbānaṃ bhavissati yo mamaṃ anukampako ti (D.2.143).

Illustration: anukampikāya, tender concern

If a foolish baby through the negligence of the nurse puts a stick or stone into its mouth, the nurse would quickly pay attention, and quickly remove it. If she failed to do so, then, taking hold of his head with her left hand, and crooking the finger of her right hand, she would fetch it out even if she drew blood. Why so? There would be some injury to the boy, I don’t deny it, but really, bhikkhus:

• This is what should be done by the nurse wishing for the child's well-being, seeking its welfare, from tender concern, out of tender concern.’
☸ karaṇīyañca kho etaṃ bhikkhave dhātiyā atthakāmāya hitesiniyā anukampikāya anukampaṃ upādāya (A.3.6).

Illustration: anukampamāno, tender concerned for

Considering two good reasons, brahman, I frequent secluded abodes in forests and quiet groves: in considering a pleasant abiding for myself in this lifetime, and being tenderly concerned for future generations.
☸ attano ca diṭṭhadhammasukhavihāraṃ sampassamāno pacchimañca janataṃ anukampamāno ti (M.1.23).

Illustration: anukampī, tenderly concerned

The Buddha told bhikkhus that in whatever way they are spoken to, they should train themselves thus:

‘Neither shall our minds be troubled by this, nor shall we utter unvirtuous words, but we shall abide tenderly concerned for their welfare, with a mind of [unlimited] goodwill, without inner hatred.’
☸ na ceva no cittaṃ vipariṇataṃ bhavissati. Na ca pāpakaṃ vācaṃ nicchāressāma. Hitānukampī ca viharissāma mettacittā na dosantarā (M.1.126).

Illustration: anukampī, tenderly concerned

He abides tenderly concerned for the welfare of all living beings.
☸ sabbapāṇabhūtahitānukampī viharati (A.5.290).

Illustration: anukampī, be tenderly concerned

―Lohicca, do you reside at Sālavatikā?

―Yes, reverend Gotama.

―Well, if anyone said: “The Brahman Lohicca resides at Sālavatikā, and he should enjoy the entire revenue and produce of Sālavatikā, not giving anything to others” would not anyone who spoke like that be a source of danger to your tenants?
☸ evaṃvādi so ye taṃ upajīvanti tesaṃ antarāyakaro vā hoti no vā ti

―He would be a source of danger, reverend Gotama.
☸ Antarāyakaro bho gotama

―And as such, would he be tenderly concerned for their welfare or not?
☸ Antarāyakaro samāno lohicca hitānukampī vā tesaṃ hoti ahitānukampī vā ti

―He would not, reverend Gotama.
☸ Ahitānukampī bho gotama (D.1.228).

*Kalyāṇa

Renderings

• kalyāṇa: virtuous

• kalyāṇa: virtuousness

• kalyāṇa: meritorious

• kalyāṇa: good

• kalyāṇa: excellent

Introduction

Kalyāṇa and kusala

Kalyāṇa is close in meaning to kusala, for example here:

• By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.
☸ bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatā kusaladhammatā (A.2.36).

Kalyāṇa: adjective of puñña

When kalyāṇa is used as the adjective of puñña we call it ‘meritorious.’ For example:

• One should do what is meritorious as a collection for a future life. Meritorious deeds are the support for living beings [when they arise] in the world hereafter.
☸ Tasmā kareyya kalyāṇaṃ nicayaṃ samparāyikaṃ. Puññāni paralokasmiṃ patiṭṭhā honti pāṇinanti (S.1.93).

Kalyāṇa opposed to pāpa in the context of karmically consequential conduct

When kalyāṇa is opposed to pāpa in the context of karmically consequential conduct, we call the terms ‘meritorious’ and ‘demeritorious.’

• This Venerable is owner of his karmically consequential conduct, inheritor of it, born of it, intimately related to it, has it as his refuge. He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious.
☸ Kammassako ayamāyasmā kammadāyādo kammayonī kammabandhū kammapaṭisaraṇo. Yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī ti (A.3.185).

Kalyāṇa opposed to pāpa in the context of virtuousness

Outside the context of karmically consequential conduct we call kalyāṇa and pāpa ‘virtuous’ and ‘unvirtuous.’

• There is no hiding place for the doer of unvirtuous deeds
Natthi loke raho nāma pāpakammaṃ pakubbato.

... You yourself, man, know what is true or false.
Attā te purisa jānāti saccaṃ vā yadi vā musā.

... Indeed, sir, you disdain the virtuous aspect of yourself which witnesses [all that you do]
Kalyāṇaṃ vata bho sakkhi attānaṃ atimaññasi.

... You are [trying to] conceal from yourself unvirtuousness existing within yourself
Yo santaṃ attani pāpaṃ attānaṃ parigūhasi (A.1.149).

• And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.
☸ Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacārīpaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ (Ud.52).

• Whatever there is in my family that is suitable for giving, all that I share unreservedly with those who are virtuous and of a virtuous moral nature
☸ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī ti (S.5.396-7).

In relation to friendship: virtuous

In relation to friendship, kalyāṇa is linked to the influence people have over others, and can again be rendered ‘virtuous.’

• This is the entire religious life, Ānanda, namely, virtuous friendship, virtuous companionship, virtuous comradeship.
☸ sakalameva hidaṃ ānanda brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā

... When a bhikkhu has a virtuous friend, a virtuous companion, a virtuous comrade, it is to be expected that he will develop and cultivate the noble eightfold path.
☸ kalyāṇamittassetaṃ ānanda bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī ti (S.1.88-9).

Illustrations

Illustration: virtuous

Unvirtuous friendship is an obstacle to virtuous practices.
☸ pāpamittatā sīlānaṃ paripantho (A.5.136).

Virtuous friendship is a condition that nourishes virtuous practices.
☸ kalyāṇamittatā sīlānaṃ āhāro (A.5.136).

Illustration: virtuous

King Ajātasattu of Magadha has unvirtuous friends, unvirtuous companions, unvirtuous comrades. King Pasenadi of Kosala has virtuous friends, virtuous companions, virtuous comrades.
☸ Rājā bhikkhave māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko. Rājā ca kho bhikkhave pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko (S.1.83).

Illustration: virtuous

By relying upon me as a virtuous friend, Ānanda, beings subject to birth are freed from birth.
☸ Mamaṃ hi ānanda kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti (S.1.88).

Illustration: virtuous

And what is virtuous friendship?
Katamā ca vyagghapajja kalyāṇamittatā:

In whatever village or town the noble young man lives, he consorts with and converses with householders and their sons, old and young alike matured in virtue, and emulates their perfection in faith, virtue, generosity, and wisdom.
☸ idha vyagghapajja kulaputto yasmiṃ gāme vā nigame vā paṭivasati tattha ye te honti gahapati vā gahapatiputto vā daharā vā vuddhasīlino vuddhā vā vuddhasīlā saddhāsampannā sīlasampannā cāgasampannā paññāsampannā tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati.

Insofar as this happens, this is called virtuous friendship.
☸ Yathā rūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati ayaṃ vuccati vyagghapajja kalyāṇamittatā (A.4.282).

Illustration: virtuous

By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.
☸ bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatā kusaladhammatā (A.2.36).

Illustration: virtuous

’Consent that I may go forth from the household life into the ascetic life.’ Then the parents of those boys consented, thinking, ‘All these boys have the same aspiration. They are bent on what is virtuous.’
☸ Atha kho tesaṃ dārakānaṃ mātāpitaro sabbepi me dārakā samānacchandā kalyāṇadhippāyā ti anujāniṃsu (Vin.1.77-8).

Illustration: virtuous

Whatever there is in my family that is suitable for giving, all that I share unreservedly with those who are virtuous and of a virtuous moral nature
☸ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī ti (S.5.396-7).

Illustration: virtuousness

What is virtuous?
☸ Katamo ca bhikkhave kalyāṇo

In this regard, some person refrains from:

• killing
☸ pāṇātipātā paṭivirato hoti

• stealing
☸ adinnādānā paṭivirato hoti

• committing adultery
☸ kāmesu micchācārā paṭivirato hoti

• lying
☸ musāvādā paṭivirato hoti

• speaking maliciously, harshly or frivolous chatter
☸ Pisuṇāvācā paṭivirato hoti. Pharusāvācā paṭivirato hoti. samphappalāpā paṭivirato hoti

• he is not greedy
☸ anabhijjhālu hoti

• he is benevolent
☸ avyāpannacitto hoti

• is of right perception [of reality]
☸ sammādiṭṭhiko hoti (A.2.222).

Comment:

This occurs in the context of four statements:

1) What is unvirtuous?
☸ Katamo ca bhikkhave pāpo? Idha bhikkhave ekacco pāṇātipātī hoti... Micchādiṭṭhiko hoti.

2) What is worse than unvirtuousness?
☸ Katamo ca bhikkhave pāpena pāpataro? Idha bhikkhave ekacco attanā ca pāṇātipātī hoti. Parañca pāṇātipāte samādapeti... Attanā ca micchādiṭṭhiko hoti parañca micchādiṭṭhiyā samādapeti.

3) What is virtuous?
☸ Katamo ca bhikkhave kalyāṇo?

4) What is better than virtuousness?
☸ Katamo ca bhikkhave kalyāṇena kalyāṇataro? Idha bhikkhave ekacco attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti... Attanā ca sammādiṭṭhiko hoti parañca sammādiṭṭhiyā samādapeti.

Illustration: meritorious

It is this [absolute] Selfhood of mine that speaks and experiences here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.
☸ yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. So kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti (M.1.8).

Illustration: meritorious

Therefore one should do what is meritorious as a collection for a future life. Meritorious deeds are the support for living beings [when they arise] in the world hereafter.
☸ Tasmā kareyya kalyāṇaṃ nicayaṃ samparāyikaṃ puññāni paralokasmiṃ patiṭṭhā honti pāṇinanti (S.1.93).

Illustration: good

‘These ascetic disciples of the Sakyans’ Son do not even know the calculation of the half months, so how could they know anything else that is good?’
☸ pakkhagaṇanamattampi me samaṇā sakyaputtiyā na jānanti. Kimpanime aññaṃ kicci kālyāṇaṃ jānissantī ti (Vin.1.117).

Illustration: good

In the future there will be bhikkhus who desire good almsfood. They will give up going on almsround;.
☸ piṇḍapāte kalyāṇakāmā. Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṃ

In the future there will be bhikkhus who desire good abodes. They will give up dwelling at the root of a tree, and secluded abodes in forests and quiet groves;
☸ senāsane kalyāṇakāmā. Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṃ. Riñcissanti araññe vanapatthāni pantāni senāsanāni (A.3.109).

Illustration: good

Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition.
☸ hīnādhimuttikā sattā hīnādhimuttikehi saddhiṃ saṃsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti (S.2.154).

Illustration: good

He gives with the thought, ‘I will get a good reputation’
☸ kalyāṇo kittisaddo abbhuggacchatī ti dānaṃ deti (D.3.258).

Illustration: good

A bhikkhu with golden skin is good to look at
☸ Kalyāṇadassano bhikkhu kañcanasannibhattaco (Sn.v.551).

Illustration: good

He is not a good speaker with a good delivery.
☸ no ca kalyāṇavāco hoti kalyāṇavākkaraṇo (A.4.298).

Illustration: good

A householder who offered good food gave the community of bhikkhus a continuous food supply of meals consisting of four ingredients.
☸ kalyāṇabhattiko gahapati saṅghassa catukkabhattaṃ deti niccabhattaṃ (Vin.2.77).

Illustration: good

A layperson might establish a robe fund for a bhikkhu who is not a relative, thinking: ‘Having purchased robe material with this fund, I will clothe the bhikkhu so and so.’ If the bhikkhu, uninvited, approaches the layperson with a suggestion regarding the robe out of a desire for something good, saying:
☸ kalyāṇakamyataṃ upādāya

‘It would be good indeed, your reverence, if you clothed me in this or that type of robe purchased with the robe fund,’ it is an offence of nissaggiya pācittiya.
☸ sādhu vata maṃ āyasmā iminā cīvaracetāpantena evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādehīti kalyāṇakamyataṃ upādāya nissaggiyaṃ pācittiyan ti

‘Desire for something good’ means wanting what is good quality, wanting what is expensive.
☸ Kalyāṇakamyataṃ upādāyā ti sādhatthīko mahagghatthiko (Vin.3.216).

Illustration: virtuous; good

Nonetheless, one gains a good reputation for having virtuous friends, companions, and comrades.
☸ Atha kho naṃ kalyāṇo kittisaddo abbhuggacchati: kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko ti (A.1.126-7).

Illustration: good; excellent

He is wise, capable, intelligent, very learned, a brilliant speaker, of excellent intuitive insight, mature, and truly an arahant.
☸ Paṇḍito vyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca (A.3.58).

Illustration: excellent

Those teachings which are excellent in the beginning, the middle, and the end.
☸ ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā (Vin.2.96).

Illustration: excellent

I would not say anything about Mahānāma the Sakyan except what is excellent and good.
☸ mahānāma sakkaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā ti (S.5.374).

Illustration: excellent

A bhikkhu who is of excellent virtue, who has excellent practices, and excellent discernment is called one who is fully accomplished in this teaching and training system, one who has fulfilled [the religious life], the unexcelled person
☸ Kalyāṇasīlo bhikkhave bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye kevalī vusitavā uttamapuriso ti vuccati.

In what way is a bhikkhu of excellent virtue? In this regard a bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing, he trains himself by undertaking the rules of the training.
☸ Kathañca bhikkhave bhikkhū kalyāṇasīlo hoti? Idha bhikkhave bhikkhū sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.

In what way is a bhikkhu of excellent practices? In this regard a bhikkhu abides given to developing the seven groups of factors conducive to enlightenment.
☸ Kalyāṇadhammo ca kathaṃ hoti? Idha bhikkhave bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati.

In what way is a bhikkhu of excellent discernment? In this regard a bhikkhu through the destruction of perceptually obscuring states, in this very lifetime enters upon and abides in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, realising it for himself through transcendent insight.
☸ Kalyāṇapañño ca kathaṃ hoti? idha bhikkhave bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati (It.97).

*Kāma

Renderings

• kāma: sensuous pleasure

• kāma: sensuous yearning

• kāma: want

• kāma: yearning

• kāmā: desiring

• kāmā: sensuous

• kāmeti: to yearn for

• kāmaṃ: willingly

• kāmabhoginā: devoted to sensuous pleasures

• kāmabhoginā: non-celibate

• kāma: sensuous plane of existence

Introduction

Five varieties of sensuous pleasure

The five varieties of sensuous pleasure (pañcakāmaguṇā) are visible objects, audible objects, smellable objects, tasteable objects, and tangible objects that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming (iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā).

These pleasures are vile, coarse and ignoble (mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ). They should not be pursued, developed or cultivated (na sevitabbaṃ na bhāvetabbaṃ na bahulīkātabbaṃ M.1.454).

The five varieties of sensuous pleasure (pañcakāmaguṇā) are sometimes euphemistically called ‘the music of the fivefold ensemble’ (pañcaṅgikena turiyena: S.1.131).

Kāma: sexual pleasure

Kāma strongly implies sexual pleasure (mānusake kāme: S.1.9). There is no other object which so overwhelms a man’s mind as a woman, or a woman’s mind, a man (cittaṃ pariyādāya tiṭṭhati: A.1.1).

Kāma: not just sex

But kāma is not just sex. After all, the attractiveness of women is more than their sexuality. It is their wealth, virtue, industriousness, and ability to beget children (S.4.238). And during the pregnancy of the Bodhisatta’s mother, the sensuous thoughts that arose in her mind did not involve men (na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ) (D.2.13).

Likewise for men. When a group of young Licchavis discussed the ‘five treasures,’ the Buddha mocked them for their preoccupation with kāma (kāmaññeva ārabbha antarā kathā udapādi), explaining the five treasures as not just the Woman Treasure, but the Elephant, Horse, Jewel, and Steward Treasures (D.2.172).

Bhikkhus and sensuous pleasure

Bhikkhus are not allowed the five varieties of sensuous pleasure:

• He for whom the five varieties of sensuous pleasure are allowed, you can definitely conclude that this is not the practice of an ascetic, not the practice of a disciple of the Sakyans’ Son.
☸ Yassa pañcakāmaguṇā kappanti ekaṃsenetaṃ gāmaṇi dhāreyyāsi assamaṇadhammo asakyaputtiyadhammo ti.

Such pleasure is only allowed to those for whom money is allowed:

• Those for whom gold and silver are allowed, the five varieties of sensuous pleasure are allowed.
☸ yassa kho gāmaṇi jātarūparajataṃ kappati pañcapi tassa kāmaguṇā kappanti (S.4.326).

Bhikkhus should regard sensuous pleasure like a [red-hot] charcoal pit:

• So, too, when sensuous pleasures are seen by a bhikkhu as similar to a [red-hot] charcoal pit, then sensuous hankering, love, infatuation, and passion for sensuous pleasures do not lurk within him.
Evameva kho bhikkhave bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti yathāssa kāme passato yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho so nānuseti (S.4.188).

Indeed, the undoing (upaddava) of a recluse is, once surrounded by laypeople, reverting to indulgence:

• Being visited by brahmans and householders from town and country, he becomes infatuated, falls in love, succumbs to greed, and reverts to luxury. This is called the teacher who is undone through the undoing of teachers.
☸ So anvāvaṭṭantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchati nikāyamati gedhaṃ āpajjati āvaṭṭati bāhullāya. Ayaṃ vuccatānanda upaddavo ācariyo ācariyūpaddavena (M.3.116).

Objects of sensuous pleasure

Objects of sensuous pleasure include:

• fancy carriages, earrings (M.1.365)

• palaces and female musicians (M.1.504).

• fields, property and gold, cattle and horses, slaves, servants, and maids (Sn.v.769).

• Heavenly objects of sensuous pleasure includes the company of celestial nymphs (accharā) in the Nandana Grove (M.1.505).

• For Wheel-turning monarchs such objects include the seven Treasures (M.3.172).

Allowances in times of sickness

Some items are considered not sensuous pleasures in the case of sickness. For instance, vehicles, sunshades, and sandals are allowed to bhikkhus and bhikkhunīs when they are sick.

Kāma: sensuous yearning

Kāma can also mean ‘sensuous yearning’:

• There are five varieties of sensuous pleasure.
☸ pañcime bhikkhave kāmaguṇā

Visible objects known via the visual sense... tangible objects known via the tactile sense, all of which are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming
☸ cakkhuviññeyyā rūpā... kāyaviññeyyā phoṭṭhabbā iṭṭhā kantāmanāpā piyarūpā kāmupasaṃhitā rajaniyā.

These however are not sensuous yearnings.
☸ Apica kho bhikkhave nete kāmā

In the [terminology of the] Noble One’s training system they are called the varieties of sensuous pleasure.
☸ kāmaguṇā nāmete ariyassa vinaye vuccanti

The sensuous yearning of a man is his thoughts bound up with attachment.
☸ Saṅkapparāgo purisassa kāmo

The world’s attractive things are not sensuous yearning
☸ Nete kāmā yāni citrāni loke

The sensuous yearning of a man is his thoughts bound up with attachment.
Saṅkapparāgo purisassa kāmo

The world’s attractive things remain as they are
☸ Tiṭṭhanti citrāni tatheva loke

The wise eliminate their hankering for them
☸ Athettha dhīrā vinayanti chandan ti (A.3.411).

Comment:

We render saṅkapparāgo as ‘thoughts bound up with attachment’ in accordance with the term ‘thoughts bound up with attachment’ (saṅkappā rāganissitā, A.1.280; Th.v.760; Dh.v.339).

Kāmadhātu: the sensuous plane of existence

So because the low plane of existence is called kāmadhātu, should it be called the sensuous plane of existence? Or the plane of sensuous yearning? For example, Bodhi calls it ‘the sensory realm’ (A.1.223) whereas Woodward and Walshe call it the ‘world of sense-desire’ (A.1.223; D.2.57). We prefer Bodhi’s term for the following reason:

The Lokāyatika Brāhmaṇa Sutta (A.4.430) says that in the [terminology of the] Noble One’s training system, the five varieties of sensuous pleasure are called ‘the world [of sensuous pleasure]’ (pañcime brāhmaṇā kāmaguṇā ariyassa vinaye loko ti vuccati), and says that if a bhikkhu enters first jhāna, he is called a bhikkhu who has arrived at the end of the world (i.e. arrived at the end of the world [of sensuous pleasure], lokassa antaṃ āgamma).

But just as the jhānas transcend the five varieties of sensuous pleasure, so they are themselves transcended by the immaterial states of awareness, which are said to ‘transcend the refined material states of awareness’ (atikkamma rūpe) (M.1.34). Because the first of these spheres, the sphere of infinite space, is attained by ‘completely transcending refined material states of awareness’ (sabbaso rūpasaññānaṃ samatikkamā), it shows that the refined material states of awareness means the four jhānas.

Thus on attaining first jhāna, sensuous mental imagery is ended (paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, A.4.409), and in attaining the state of awareness of boundless space, the perception of the refined material states of awareness is ended (ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, A.4.409). Thus there are three levels of meditative attainment. These three levels correspond to the three states of individual existence (tayo bhavā), namely:

• kāmabhavo: individual existence in the sensuous plane of existence (kāmadhātu)

• rūpabhavo: individual existence in the refined material plane of existence (rūpadhātu)

• arūpabhavo: individual existence in the immaterial plane of existence (arūpadhātu) (M.1.50).

The correspondence between the three levels of meditative attainment and the three states of individual existence is confirmed in connection to rebirth. Those practising first jhāna, which is the first of the refined material meditations, when they die, get reborn in the refined material plane of existence amongst the devas of the Brahmā group (brahmakāyikānaṃ devānaṃ sahavyataṃ upapajjati). Those who practise the state of awareness of boundless space, which is the first of the immaterial meditations, are reborn amongst the immaterial devas in the state of awareness of boundless space (ākāsānañcāyatanūpagānaṃ devānaṃ sahavyataṃ upapajjati).

Thus:

• the perception of the five varieties of sensuous pleasure corresponds to individual existence in the sensuous plane of existence (kāmadhātu)

• the refined material states of awareness correspond to the refined material plane of existence.

• immaterial states of awareness correspond to the immaterial plane of existence.

This shows that kāmadhātu means ‘the sensuous plane of existence,’ not ‘the plane of sensuous yearning.’

Sensuous, adjective

Kāmā is sometimes used as an adjective: ‘sensuous.’

• sensuous hankering for sensuous pleasure
☸ kāmesu kāmacchando (M.1.433).

• I do not recall a sensuous thought having ever arisen in me.
☸ nābhijānāmi kāmavitakkaṃ uppannapubbaṃ (M.3.125).

Possessions suitable for laymen devoted to sensuous pleasures

When bhikkhus entered a village with their sandals on, people complained, muttered, and grumbled that the bhikkhus were like laymen devoted to sensuous pleasures (seyyathā pi gihī kāmabhogino ti Vin.1.194). This led to the Buddha forbidding bhikkhus entering the village with sandals on. Other similar events led to a many items being grouped as suitable for laymen devoted to sensuous pleasures (gihī kāmabhogino) but not bhikkhus. For example, animal hides (Vin.1.192), gold and silver ointment boxes (Vin.1.203), brightly coloured or beautiful robes (Vin.1.287, 306), jewellery (Vin.2.106), long hair (Vin.2.107), hair-dressing equipment (Vin.2.107), fleece clothes with the fleece outside (Vin.2.108); gold, silver and crystal bowls; ornamented bowl-stands; gold and silver knives (Vin.2.115); gold and silver thimbles (Vin.2.117); attractive waistbands (Vin.2.136); gold and silver buckles (Vin.2.136); large pillows (Vin.2.150).

Activities suitable for laymen devoted to sensuous pleasures, gihī kāmabhogino

Likewise there are activities suitable only for laymen devoted to sensuous pleasures, not bhikkhus: using mirrors (Vin.2.107), wearing make-up (Vin.2.107), singing (Vin.2.107), sharing dishes and cups (Vin.2.123); trimming one’s hair with scissors (Vin.2.134); removing grey hairs (Vin.2.134); learning and teaching metaphysics and worldy knowledge (Vin.2.139); going to see dancing, singing or music (Vin.2.107; Vin.4.267); bathing with perfume (Vin.4.341); using sunshades (Vin.4.337); using vehicles (Vin.4.338); sharing beds (Vin.4.288); going to art galleries, public parks and lakes (Vin.4.298); financial transactions (Vin.3.239); keeping animals (tiracchānagataṃ upaṭṭhāpenti) (Vin.2.267); keeping male and female slaves and servants (dāsaṃ... dāsiṃ... kammakāraṃ... kammakāriṃ upaṭṭhāpenti) (Vin.2.267); engaging in trade (Vin.2.267).

Gihī kāmabhogino: non-celibate laypeople

The Buddha’s lay disciples are divided into four groups, according to the sex and sexuality of their bodies. Here, we call kāmabhogino ‘non-celibate .’ All disciples are ‘clothed in white’ (odātavasanā).

• celibate men lay followers
☸ upāsakā gihī odātavasanā brahmacārino

• non-celibate men lay followers
☸ upāsakā gihī odātavasanā kāmabhogino

• celibate women lay followers,
☸ upāsikā gihiniyo odātavasanā brahmacāriṇiyo

• non-celibate women lay followers
☸ upāsikā gihiniyo odātavasanā kāmabhoginiyo (M.1.493).

Food and ‘sensuous pleasure’

Although food is pleasant, if it was considered a ‘sensuous pleasure’ the ascetic life would be impossible. It is nonetheless surprising that there are no rules on luxurious foods because the Vatthūpama Sutta (M.1.38) shows that luxurious food is a spiritual obstruction for those with defiled mental states (cittassa upakkilesā) because it says that for the virtuous bhikkhu whose mind is collected (cittaṃ samādhiyati), even if he eats fine almsfood ‘the black grains removed, with various curries and vegetables, that will not be a spiritual obstruction for him’ (nevassa naṃ hoti antarāyāya, M.1.38). This implies that luxurious food is a spiritual obstruction for less accomplished bhikkhus.

Food: the training for bhikkhus

Regarding food, the training in restraint for bhikkhus does not concern the quality of the food but the timing, the quantity, and the bhikkhu’s attitude:

• bhikkhus should ideally eat just once a day.

• they should not eat after midday.

• they should eat in moderation

• they should eat without either cleaving to what is delicious (nājjhosāya bhuñje) or rejecting what is unpalatable (virodhamāsādusu nopadaṃsaye S.4.71; M.1.102; M.1.437).

Alcohol

Alcohol is not considered a sensuous pleasure even for Wheel-turning monarchs because, even by laypeople, it is not a pleasure to be enjoyed at all.

Illustrations

Illustration: kāma, sensuous pleasure

In the [terminology of the] Noble One’s training system these five varieties of sensuous pleasure are called shackles and bondage [to individual existence].
☸ pañcime kāmaguṇā ariyassa vinaye andū ti pi vuccanti bandhanan ti pi vuccanti (D.1.245).

Illustration: kāme, sensuous pleasures

A man greedy for fields, for property and gold, cattle and horses, slaves and servants, maids and relatives, and many sensuous pleasures, is overpowered by what is weak.
☸ Khettaṃ vatthuṃ hiraññaṃ vā gavassaṃ dāsaporisaṃ
Thiyo bandhū puthu kāme yo naro anugijjhati
Abalā naṃ baliyanti (Sn.v.769-770).

Illustration: kāmā, sensuous pleasures

Sensuous pleasures are unlasting, intrinsically unsatisfactory, and destined to change, and from their change and alteration there arises grief, lamentation, physical pain, psychological pain, and vexation.
☸ Kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā (D.1.36).

Illustration: kāmehi, sensuous pleasures

Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. For him the mental imagery of previous sensuous pleasure ceases.
☸ So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā sā nirujjhati (D.1.182).

Illustration: kāma, sensuous pleasure

Whatever physical and psychological pleasure arises from the five varieties of sensuous pleasure is the sweetness of sensuous pleasures.
☸ Yaṃ kho bhikkhave ime pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ kāmānaṃ assādo.

The elimination and abandonment of fondness and attachment regarding sensuous pleasures is the deliverance from sensuous pleasures.
☸ Yo kho bhikkhave kāmesu chandarāgavinayo chandarāgappahānaṃ idaṃ kāmānaṃ nissaraṇaṃ (M.1.87).

Illustration: kāmā, sensuous pleasures

Sensuous pleasures―attractive, sweet, and charming―distract the mind through their many different forms.
☸ Kāmā hi citrā madhurā manoramā virūparūpena mathenti cittaṃ

Seeing danger in the varieties of sensuous pleasure, I went forth [into the ascetic life], O king.
☸ Ādīnavaṃ kāmaguṇesu disvā tasmā ahaṃ pabbajitomhi rāja (M.2.74).

Illustration: kāma, sensuous pleasure

If a bhikkhu on reflection knows that his mind has some dealing with some aspect of the five varieties of sensuous pleasure, then he knows that he has undiscarded fondness and attachment regarding the five varieties of sensuous pleasure.
☸ atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro ti. Evaṃ santametaṃ ānanda bhikkhu evaṃ pajānāti yo kho imesu pañcasu kāmaguṇesu chandarāgo so me appahīno ti (M.3.114).

Illustration: kāmā, sensuous pleasures; kāma, sensuous

So, too, when sensuous pleasures are regarded by a bhikkhu as similar to a [red-hot] charcoal pit, sensuous hankering, love, infatuation, and passion for sensuous pleasures do not lurk within him.
☸ Evameva kho bhikkhave bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti yathāssa kāme passato yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho so nānuseti (S.4.188).

Illustration: kāma, sensuous

Now, Udāyī, the physical and psychological pleasure that arises from the five varieties of sensuous pleasure is called sensuous pleasure.
☸ Yaṃ kho udāyi ime pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ (M.1.454).

Illustration: kāma, sensuous

Friend, in the eighty years since I went forth [into the ascetic life] I do not recall a sensuous mental image having ever arisen in me.
Asīti me āvuso kassapa vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ (M.3.125).

Illustration: kāmā, yearnings

Master Gotama, we have such yearnings, desires, and aspirations as these:
☸ mayaṃ bho gotama evaṃ kāmā evañchandā evaṃ adhippāyā

‘May we dwell in a home crowded with children! May we enjoy Kāsian sandalwood! May we wear garlands, fragrances, and perfumes! May we receive gold and silver! With the demise of the body at death, may we be reborn in the realm of happiness, in the heavenly worlds!’
☸ puttasambādhasayanaṃ ajjhāvaseyyāma. Kāsikacandanaṃ paccanubhaveyyāma mālāgandhavilepanaṃ dhāreyyāma jātarūparajataṃ sādiyeyyāma. Kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma (S.5.353).

Illustration: kāmayamānassa, yearning; kāmaṃ, sensuous pleasure

If, yearning for sensuous pleasure, it prospers for him, he’s ecstatic, yes, the mortal who gets what he wants.
☸ Kāmaṃ kāmayamānassa tassa ce taṃ samijjhati
Addhā pītimano hoti laddhā macco yadicchati

But yearning and desirous, if that being’s pleasures diminish he is as wounded as if pierced by an arrow.
☸ Tassa ce kāmayānassa chandajātassa jantuno
Te kāmā parihāyanti sallaviddhova ruppati (Sn.v.766-7).

Illustration: kāmā, yearning

Bhikkhus, for the most part beings have such yearnings, desires, and aspirations
☸ yebhuyyena bhikkhave sattā evaṃ kāmā evaṃ chandā evaṃ adhippāyā

‘If only unlikeable, unloveable, and displeasing things would diminish and likeable, loveable, and pleasing things would increase!’
☸ aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ iṭṭhā kantā manāpā dhammā abhivaḍḍheyyunti (M.1.309).

Illustration: kāmemī, yearn for

I want and yearn for the most beautiful girl in this country
☸ ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi taṃ kāmemī ti (M.2.33).

Illustration: kāmo, yearning

A man would come along wanting to live, not die, yearning for pleasure and loathing pain.
☸ Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo (S.2.99-100).

Illustration: kāmaṃ, willingly

Willingly let just my skin, sinews and bone remain, and let the flesh and blood dry up on my body, but my right effort shall not be relaxed so long as I have not attained what can be attained by manly strength, by manly energy, by manly application [to the practice].
☸ kāmaṃ taco ca nahāru ca aṭṭhi ca avasissatu upasussatu sarīre maṃsalohitaṃ yaṃ taṃ purisatthāmena purisaviriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā viriyassa satthānaṃ bhavissatī ti (M.1.481).

Illustration: kāmā, want

‘Ambaṭṭha, this is a rightful question for you which you may not want to answer.’
☸ ayaṃ kho pana te ambaṭṭha sahadhammiko pañho āgacchati akāmāpi vyākātabbo (D.1.94).

Illustration: kāmā, desiring

Once a certain bhikkhu had gone for his daytime abiding, he kept thinking unvirtuous, thoughts associated with the household life. Then the deva inhabiting that woodland grove, being tenderly concerned for that bhikkhu, desiring his spiritual well-being (atthakāmā), desiring to stir up in him an earnest attitude [to the practice] (saṃvejetukāmā), approached him and addressed him in verses (S.1.197).

Illustration: kāmā, desire

‘May those desiring gains acquire them; may those desiring merit do meritorious deeds!’
☸ labhantu lābhakāmā puññakāmā karontu pana puññānī ti (S.2.198).

Illustration: kāmabhoginā, devoted to sensuous pleasures

This is hard for you to know, great king, a layman devoted to sensuous pleasures, living in a home crowded with children, using Kāsian sandalwood, wearing garlands, fragrances, and perfumes, accepting gold and silver.
☸ Dujjānaṃ ko panetaṃ mahārāja tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena (Ud.65).

Illustration: kāmabhogino, devoted to sensuous pleasures

Bhikkhus examined a facial mark in a mirror and in a bowl of water. People complained, muttered, and grumbled that they were like laymen devoted to sensuous pleasures
☸ ādāse pi udakapatte pi mukhanimittaṃ olokenti. Manussā ujjhāyanti khīyanti vipācenti seyyathā pi gihī kāmabhogino ti (Vin.2.107).

*Kāye kāyānupassī viharati

Renderings

• kāye kāyānupassī viharati: he abides contemplating the nature of the body

Introduction

Three components

Kāye kāyānupassī has three components.

1) A noun in the locative case (kaye)

2) an intermediate noun (kaya)

3) anupassī, which means ‘a contemplator,’ but is functionally a present participle (i.e. ‘contemplating’), and confirmed as such in both DOP and PED (under anupassi).

Threefold structure in other phrases

This threefold structure occurs in other similar phrases:

• He abides contemplating the wretchedness (i.e. the wretched nature) of the body
☸ kāye ādīnavānupassī viharati (A.5.110).

• He abides contemplating the unloveliness (i.e. the unlovely nature) of the body
☸ kāye asubhānupassī viharati (A.5.111).

The aspect that is contemplated is seen here to be the nature of the object that is in the locative case. About this, Bodhi says:

• “In each case, the word conjoined with anupassī is the aspect that is contemplated, and the word in the locative case is the sphere in relation to which that aspect is contemplated. Analogously, in kāye kāyānupassī viharati, the kāya conjoined with anupassī is the aspect that is contemplated (the “bodiness” of the body) and the locative kāye is the domain in relation to which that aspect is contemplated” (NDB n.197).

By comparison, in kāye kāyānupassī, the intermediate kaya means body-nature, or, as Bodhi puts it, ‘bodiness.’ This leads to our phrase: ‘he abides contemplating the nature of the body.’

Confirmation: kāye kāyānupassī equals kāye asubhānupassī

Because unloveliness is the nature of the body, it should be possible to demonstrate that kāye kāyānupassī equals kāye asubhānupassī, which would confirm our rendering. That these phrases are equivalent is obvious in the comparison of these two passages:

• In this [wretched human] body there are head hairs... urine. Thus he abides contemplating the unloveliness of this [wretched human] body.
☸ atthi imasmiṃ kāye kesā... muttan ti. Iti imasmiṃ kāye asubhānupassī viharati (A.5.109).

• In this [wretched human] body there are head hairs... urine. Thus he abides contemplating the nature of the body internally.
☸ atthi imasmiṃ kāye kesā... muttan ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati (D.2.293).

Illustrations

Illustration: kāye kāyānupassī viharati, abides contemplating the nature of the body

“And how is a bhikkhu mindful?
☸ Kathañca bhikkhave bhikkhu sato hoti:

In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ

He abides contemplating the nature of sense impressions... the nature of the mind... the nature of certain objects of the systematic teachings... In this way a bhikkhu is mindful.
☸ Vedanāsu vedanānupassī viharati... Citte cittānupassī viharati... Dhammesu dhammānupassī viharati... Evaṃ kho bhikkhave bhikkhu sato hoti (S.5.142).

*Kittāvatā; Ettāvatā

Renderings

• ettāvatā: as if

• ettāvatā: even though

• ettāvatā: at that point

• ettāvatā: only at that point

• ettāvatā: in this way

• ettāvatā: this much

• ettāvatā: thus far and no further

• ettāvatā: thus far

• ettāvatā: in view of

• ettāvatā: on account of this

• kittāvatā... ettāvatā: by virtue of what attributes... by virtue of these attributes

• kittāvatā... ettāvatā: in what way... in this way

• kittāvatā... ettāvatā: on what grounds... on these grounds

• kittāvatā... ettāvatā: in reference to what... in reference to this

Illustrations

Illustration: ettāvatā, as if

―Suppose some workman said: ‘This is what King Pasenadi of Kosala says!’ Would he be speaking the King's words or giving the King’s advice, as if he were the King or King's chief minister?
☸ evampi rājā pasenadi kosalo āha evampi rājā pasenadī kosalo āhā ti. Api nu so rājabhaṇitaṃ vā bhaṇati rājamantaṃ vā manteti ettāvatā so assa rājā vā rājamahāmatto vā ti?

―No indeed, reverend Gotama (D.1.104-5).

Illustration: ettāvatā, even though

―What do you think, Ambaṭṭha? Suppose a khattiya, for some reason, has been punished and banished from the country or city. In spite of this, would he receive a seat and water from the brahmans?

―He would, reverend Gotama.

―Would they allow him to eat at funeral-rites as a guest?

―They would, reverend Gotama.

―Would they teach him the sacred texts or not?

―They would, reverend Gotama.

―Even though, Ambaṭṭha, the khattiya has reached the extreme of humiliation.
☸ Ettāvatā kho ambaṭṭha khattiyo paramanihīnataṃ patto hoti (D.1.98-9).

Illustration: ettāvatā, at that point; ettāvatā, only at that point

There is, sir, that [absolute] Selfhood as you describe. That I do not deny. But the [absolute] Selfhood has not at that point attained to the highest pleasure in this lifetime.
☸ atthi kho bho eso attā yaṃ tvaṃ vadesi neso natthī ti vadāmi; no ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.

... But whensoever the [absolute] Selfhood, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors], only at that point, sir, has the [absolute] Selfhood attained to the highest pleasure in this lifetime.
☸ Yato kho bho ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī ti (D.1.36).

Illustration: ettāvatā, at this point; kittāvatā, at what point?

―’Nigrodha, at this point, austerity and asceticism has not reached the peak, the very pith. It has only reached the inner bark.’
☸ Na kho nigrodha ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca api ca kho tacappattā hotī ti

―’At what point, then, bhante has austerity and asceticism reached the peak, the very pith?’
☸ Kittāvatā ca kho pana bhante tapojigucchā aggappattā ca hoti sārappattā ca (D.3.50).

Illustration: ettāvatā, not until this point

He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence.
☸ Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāti.

This, too, is called a footprint of the Perfect One, a scratch mark of the Perfect One, a tusk slash of the Perfect One,
☸ Idampi vuccati brāhmaṇa tathāgatapadaṃ iti pi tathāgatanisevitaṃ iti pi tathāgatārañjitaṃ itipi.

And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.’
☸ Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṃ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti (M.1.184).

Illustration: kittāvatā, in what ways; ettāvatā, in these ways

In what ways do people explain the [absolute] Selfhood?
☸ Kittāvatā ca ānanda attānaṃ paññapento paññapeti

Either material and limited, or material and unlimited, or immaterial and limited, or immaterial and unlimited.
☸ rūpiṃ vā hi ānanda parittaṃ attānaṃ paññapento paññapeti rūpī me paritto attā ti... arūpiṃ vā hi ānanda anantaṃ attānaṃ paññapento paññapeti arūpī me ananto attā ti.

In these ways people explain the [absolute] Selfhood.
☸ Ettāvatā kho ānanda attānaṃ paññapento paññapeti (D.2.65).

Illustration: ettāvatā, in this way

It is not in this way, Ānanda, that the Perfect One is honoured, revered, respected, reverenced, and venerated
☸ Na kho ānanda ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā (D.2.138).

Illustration: ettāvatā, in this way

When a bhikkhu recollects the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, and detached awareness based on what is spiritually wholesome is established within him, he is pleased about it.
☸ Tassa ce āvuso bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti so tena attamano hoti.

In this way, much has been accomplished by the bhikkhu.
☸ Ettāvatā pi kho āvuso bhikkhuno bahukataṃ hoti (M.1.186-7).

Illustration: kittāvatā, in what way; ettāvatā, in this way

In what way do the disciples of a teacher who lives secludedly not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Kittāvatā nu kho āvuso satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti?

... In this way the disciples of a teacher who lives secludedly do not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Ettāvatāvuso satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti (M.1.14).

Illustration: kittāvatā, in what way; ettāvatā, in this way

In what way, bhante, can a bhikkhu abide at ease while living in a monastic community?
☸ Kittāvatā nu kho bhante bhikkhu saṅghe viharanto phāsuṃ vihareyyāti.

When a bhikkhu is himself perfect in virtue but does not exhort others in regard to higher virtue. In this way, Ānanda, a bhikkhu can dwell at ease while living in a monastic community.
☸ Yato kho ānanda bhikkhu attanā sīlasampanno hoti no ca paraṃ adhisīle sampavattā. Ettāvatā pi kho ānanda bhikkhu saṅghe viharanto phāsuṃ vihareyyā ti (A.3.132-3).

Illustration: kittāvatā, in what way; ettāvatā, in this way

―’Bhante, in what way, stated briefly, is a bhikkhu liberated [from perceptually obscuring states] through the destruction of craving
☸ Kittāvatā nu kho bhante bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti

...

In this way, stated briefly, Lord of the Devas, is a bhikkhu liberated [from perceptually obscuring states] through the destruction of craving
☸ Ettāvatā kho devānaminda bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti (M.1.251).

Illustration: ettāvatā, this much

Subha said the virtue of some ascetics and Brahmanists was less impressive than the bhikkhus, and added that if any of those ascetics and Brahmanists discovered the virtue of the bhikkhus in themselves they would exclaim:

‘This much is enough. This much is sufficient. The goal of our asceticism has been reached. There is nothing more to be done.’
☸ alamettāvatā katamettāvatā anuppatto no sāmaññattho natthi no kiñci uttariṃ karaṇiyan ti (D.1.207).

Illustration: ettāvatā, this much

Is this much enough, your majesty? Will this much do, your majesty? Is this much to be offered, your majesty?
☸ alamettāvatā mahārāja katamettāvatā mahārāja pūjitamettāvatā mahārājāti (D.2.176).

Illustration: ettāvatā, thus far and no further

Pausing at the door before entering his meditation chamber, King Mahāsudassana exclaimed:

‘May sensuous thought stop! May unbenevolent thought stop! May malicious thought stop!’
☸ tiṭṭha kāmavitakka tiṭṭha vyāpādavitakka tiṭṭha vihiṃsāvitakka

‘Thus far and no further, sensuous thought! Thus far and no further, unbenevolent thought! Thus far and no further, malicious thought!’
☸ ettāvatā kāmavitakka ettāvatā vyāpādavitakka ettāvatā vihiṃsāvitakkā ti (D.2.186).

Illustration: ettāvatā, thus far

Pañcasikha approached the Indasāla Cave with his lute, then thought, ‘Thus far is neither too far from nor too near to the Blessed One, and he will hear my voice;’ and so he began to sing.
☸ Upasaṅkamitvā ettāvatā me bhagavā neva atidūre bhavissati na accāsanena saddañca me sossatī ti (D.2.265).

Illustration: ettāvatā, in view of

When Subha sent a messenger to invite Venerable Ānanda to visit, Ānanda said he had just taken medicine, but if he had the time and opportunity he would visit the following day.
☸ Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyāti

The messenger reported this to Subha and added:

‘Therefore, in view of this arrangement the Reverend Ānanda will probably take the opportunity to come tomorrow.'
☸ Ettāvatā pi kho bho katameva etaṃ yato so bho bhavaṃ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā ti (D.1.205).

Comment:

PED says yato... ettāvatā means ‘because... therefore.’

Illustration: ettāvatā, on account of this

Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

The stream of consciousness turns back at immaterial-factors-and-bodily-form; it does not go further.
☸ paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā nāparaṃ gacchati

On account of this one can be born, age and die, pass away and be reborn
☸ Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Namely through the stream of consciousness being dependent on immaterial-factors-and-bodily-form; and immaterial-factors-and-bodily-form being dependent on the stream of consciousness.
☸ yadidaṃ nāmarūpapaccayā viññāṇaṃ viññāṇapaccayā nāmarūpaṃ (S.2.104).

Illustration: ettāvatā, on account of this; ettāvatā, thus far

Therefore, this is the indispensible condition, the source, the origin, the necessary condition of the stream of consciousness, namely immaterial-factors-and-bodily-form.
☸ Tasmātihānanda eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ

On account of this one can be born, age and die, pass away and be reborn.
☸ Ettāvatā kho ānanda jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Thus far extends the ways of verbal designation,
☸ ettāvatā adhivacanapatho

Thus far extends the ways of conventional expression,
☸ ettāvatā niruttipatho

Thus far extends the ways of intimation,
☸ ettāvatā viññattipatho

Thus far extends the sphere of discernment,
☸ ettāvatā paññāvacaraṃ

Thus far the round of rebirth revolves and personal existence is to be discerned,
☸ ettāvatā vaṭṭaṃ vattati itthattaṃ paññāpanāya

namely immaterial-factors-and-bodily-form together with the stream of consciousness,
☸ yadidaṃ nāmarūpaṃ saha viññāṇena

which continue through mutual conditionality.
☸ aññamaññapaccayatāya pavattati (D.2.63-4).

Illustration: kittāvatā, by virtue of what attributes (vs. evaṃ and vs. kathaṃ... idha)

―By virtue of what attributes is someone who is not vigorously applied [to the practice] and unafraid of wrongdoing incapable of reaching enlightenment, incapable of realising the Untroubled, incapable of reaching unsurpassed safety from [the danger of] bondage [to individual existence]?”
☸ Kittāvatā nu kho āvuso anātāpī hoti anottāpī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya?

―In this regard, friend, a bhikkhu thinks:

‘If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he does not vigorously apply himself [to the practise].
Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyunti na ātappaṃ karoti

... In this way he is someone not vigorously applied [to the practice].
☸ Evaṃ kho āvuso anātāpī hoti.

In what way is someone unafraid of wrongdoing.
☸ Kathañcāvuso anottāpī hoti?

In this regard, friend, a bhikkhu thinks:

If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he is unafraid of wrongdoing.
☸ Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyunti na ottapati (S.2.195-6).

Illustration: kittāvatā, by virtue of what attributes; ettāvatā, by virtue of these attributes

‘Bhante, by virtue of what attributes are the aggregates called aggregates?’
☸ Kittāvatā pana bhante khandhānaṃ khandhādhivacanaṃ hotī ti?

By virtue of these attributes the aggregates called aggregates.’
☸ Ettāvatā kho bhikkhu khandhānaṃ khandhādhivacanaṃ hotī ti (M.3.16-17).

Illustration: kittāvatā, on what grounds; ettāvatā, on these grounds

Right perception [of reality], right perception [of reality],’ is said, friend. On what grounds does a noble disciple have right perception [of reality]?
☸ Sammādiṭṭhi sammādiṭṭhī ti āvuso vuccati kittāvatā nu kho āvuso ariyasāvako sammādiṭṭhi hoti.

When a noble disciple discerns what is spiritually unwholesome, the origin of what is spiritually unwholesome, what is spiritually wholesome, and the origin of what is spiritually wholesome,
☸ Yato kho āvuso ariyasāvako akusalañca pajānāti akusalamūlañca pajānāti. Kusalañca pajānāti kusalamūlañca pajānāti

On these grounds a noble disciple has right perception [of reality].
☸ Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti (M.1.46).

On these grounds a noble disciple has
☸ Ettāvatā pi kho āvuso ariyasāvako

right perception [of reality]
☸ sammādiṭṭhi hoti

has a perception [of reality] that is correct
☸ ujugatāssa diṭṭhi

has unshakeable faith in the [excellence of the] teaching
☸ dhamme aveccappasādena samannāgato

and has fathomed this true teaching
☸ āgato imaṃ saddhamman ti (M.1.47).

Illustration: kittāvatā, on what grounds?

On grounds [of what attainment], friend Kālāma, having realised this state for yourself through transcendent insight and abiding in it, do you make it known to others?
☸ kittāvatā no āvuso kālāma imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī ti.

In reply he declared [that he had realised] the state of awareness of nonexistence.
☸ Evaṃ vutte bhikkhave āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.

In no short time, I quickly realised that state for myself through transcendent insight and abided in it.
☸ So kho ahaṃ bhikkhave nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ (M.1.164-6).

Illustration: kittāvatā, on what grounds; ettāvatā, on these grounds

‘Insightfulness into reality’ is spoken of, bhante.
☸ vijjā vijjā ti bhante vuccati

What now, bhante, is insightfulness into reality, and on what grounds is one possessed of insight into reality?’
☸ katamā nu kho bhante vijjā kittāvatā ca vijjāgato hotī ti?

‘Bhikkhus, whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called insightfulness into reality, and it is on these grounds that one is possessed of insight into reality.’
Yaṃ kho bhikkhu dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati bhikkhu vijjā ettāvatā ca vijjāgato hoti (S.5.430).

Illustration: kittāvatā, on what grounds; ettāvatā, on these grounds

―’One perfect [in the development of] the [six] sense faculties’ is said. bhante.’ On what grounds, bhante, is one perfect [in the development of] the [six] sense faculties?
☸ indriyasampanno indriyasampannoti bhante vuccati kittāvatā nu kho bhante indriyasampanno hotī ti?

―If, bhikkhu, one abides contemplating the arising and disappearance of the faculty of sight... the faculty of mental cognisance, one is disillusioned with the faculty of mental cognisance
☸ Cakkhundriye ce bhikkhu udayabbayānupassī viharanto cakkhundriye nibbindati... manindriye ce bhikkhu udayabbayānupassī viharanto manindriye nibbindati.

... Being disillusioned [with originated phenomena], one is unattached [to originated phenomena]. Being unattached [to originated phenomena] one is liberated [from perceptually obscuring states].
☸ nibbindaṃ virajjati virāgā vimuccati.

... On these grounds one is perfect [in the development of] the [six] sense faculties.
☸ ettāvatā kho bhikkhu indriyasampanno hotī ti (S.4.140).

Illustration: kittāvatā, on what grounds? (vs. evaṃ)

―Bhante, it is said: ‘Individual existence. Individual existence
☸ bhavo bhavo ti bhante vuccati.

On what grounds is there individual existence?
☸ kittāvatā nu kho bhante bhavo hotī ti?

...

―For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving the stream of consciousness is established in the low plane of existence
☸ avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

... In this way renewed states of individual existence and rebirth occur in the future
☸ evaṃ āyatiṃ punabbhavābhinibbatti hoti.

Thus, Ānanda, is there individual existence
☸ Evaṃ ko ānanda bhavo hotī ti (A.1.223-4).

Illustration: kittāvatā, on what grounds? (vs. yasmā... tasmā)

‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?
☸ suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].
☸ Yasmā ca kho ānanda suññaṃ attena vā attaniyena vā tasmā suñño loko ti vuccati (S.4.54).

Illustration: kittāvatā, in reference to what; ettāvatā, in reference to this

In reference to what was tranquillity spoken of by the Blessed One?
☸ Passaddhi passaddhī ti āvuso vuccati kittāvatā nu kho āvuso passaddhi vuttā bhagavatāti?

Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

It is in reference to this that tranquillity is spoken of by the Blessed One, in a way that is qualified.
☸ Ettāvatā pi kho āvuso passaddhi vuttā bhagavatā pariyāyena... (A.4.456).

Illustration: kittāvatā, in reference to what (vs. what, yaṃ)

‘World [of phenomena]’ is said, bhante. In reference to what was it said?
☸ loko loko ti bhante vuccati kittāvatā nu kho bhante loko ti vuccatī ti.

Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko (S.4.53).

Illustration: kittāvatā, in reference to what (vs. tasmā)

―Fields of sensation, fields of sensation, is said, friend. In reference to what was it said?
☸ Viññāṇaṃ viññāṇan ti āvuso vuccati. Kittāvatā nu kho āvuso viññāṇan ti vuccatī ti?

―One knows, one knows. Therefore fields of sensation is said.
☸ Vijānāti vijānātī ti kho āvuso tasmā viññāṇan ti vuccati (M.1.292-3).

*Kukkucca; Vippaṭisāra

Renderings

• kukkucca: fretting

• kukkucca: scrupulous

• kukkucca: anxiety

• kukkucca: remorseful

• kukkucca: guilt

• vippaṭisāra: uneasiness

• vippaṭisāra: uneasy conscience

• vippaṭisārin: conscience-stricken

• vippaṭisārin: regretful

Introduction

Kukkucca: fretting

When Venerable Anuruddha complained that for all his meditation skill, his mind was still not released from the āsavas, Venerable Sāriputta called this kukkucca, fretting (A.1.281). The subsiding of fretting is therefore linked to arahantship. This association is confirmed in the following verse:

• Serve with other food and drink the one who is spiritually perfected, the great Seer, one whose āsavas are destroyed, whose fretting has subsided, for he is the [unsurpassed] field for one looking for merit.
☸ Aññena ca kevalinaṃ mahesiṃ khīṇāsavaṃ kukkuccavūpasantaṃ
Annena pānena upaṭṭhahassu khettaṃ hi taṃ puññapekkhassa hoti (Sn.v.481).

Kukkucca: scrupulousness

When a sick bhikkhu refused to use a vehicle out of respect of the bhikkhus’ discipline, it was from scrupulousness (kukkuccāyanto Vin.1.191).

Kukkucca: remorse

When, through sickness, Venerable Vakkali was unable to visit the Buddha, he felt remorseful about it (kukkuccaṃ, S.3.120).

When they break their precepts bhikkhus feel remorseful (kukkuccaṃ S.3.120). This is linked to vippaṭisāro (being conscience-stricken) and attā sīlato upavadatī (reproaching oneself in regard to virtue).

Kukkucca: anxiety

Sometimes kukkucca is the anxiety associated with the thought ‘I hope I have not fallen into an offence’: Tesaṃ kukkuccaṃ ahosi. Bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā ti (Vin.3.34). See Illustrations.

Kukkucca: guilt

When bhikkhus impatiently recited the Pātimokkha instead of waiting for the other bhikkhus to arrive, knowing it was wrongful to do so, they recited it ‘guiltily’ (kukkuccapakatā Vin.1.131).

Vippaṭisāra: uneasiness

An example of uneasiness is found in the assertion that a Perfect One exists after death (hoti tathāgato parammaraṇā ti), or does not exist. This is a matter of uneasiness (vippaṭisāro eso, A.4.68-9) presumably because any theory of the Buddha either existing or not existing after death is philosophically disasterous.

Kukkuccaṃ plus vippaṭisāro: remorseful and conscience-stricken

When kukkuccaṃ occurs in combination with vippaṭisāro the pair of terms can mean either ‘remorseful and conscience-stricken’ or ‘anxious and uneasy.’ For example, when a chief minister became angry with the bhikkhus, and insulted them, he was remorseful and conscience-stricken about it (ahudeva kukkuccaṃ ahu vippaṭisāro Vin.1.223).

• But soon after the Blessed One had departed, that chief minister, young in faith, became remorseful and conscience-stricken and thought: It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that I, angry and displeased, wanting to insult the bhikkhus, went round filling their bowls and saying: ‘Eat it or take it away’. Now, have I made much merit or demerit?
☸ Atha kho tassa taruṇappasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṃ. Ahu vippaṭisāro alābhā vata me na vata me lābhā dulladdhaṃ vata me na vata me suladdhaṃ yohaṃ kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrentā agamāsiṃ 'bhuñjatha vā haratha vā' ti. Kinnu kho mayā bahuṃ pasutaṃ puññaṃ vā apuññaṃ vā ti (Vin.1.223).

Kukkuccaṃ plus vippaṭisāro: anxiety and uneasiness

But when Venerable Assaji found he could no longer attain inward collectedness, he became anxious and uneasy (anappakaṃ kukkuccaṃ anappako vippaṭisāro) because he thought it would ruin him:

• As I do not attain that inward collectedness, bhante, it occurs to me: ‘May I not waste away!’
☸ Tassa mayhaṃ bhante taṃ samādhiṃ appaṭilabhato evaṃ hoti no ca khvāhaṃ parihāyāmī ti (S.3.125).

Illustrations: kukkucca

Illustration: kukkuccakā, scrupulous

When bhikkhus walked for almsfood badly behaved, those bhikkhus who were of few needs, content [with what is paltry and easily gotten], conscientious, scrupulous, and desirous of training complained, muttered, and grumbled:
☸ ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyanti vipācenti (Vin.1.44).

Illustration: kukkuccāyanto, scrupulous

When a bhikkhu walking to Sāvatthī became ill, people invited him to use a vehicle. He replied:

• ‘A vehicle is objected to by the Blessed One,’ and being scrupulous, refused it.
☸ Alaṃ āvuso paṭikkhittaṃ bhagavatā yānan ti. Kukkuccāyanto yānaṃ nābhīruhi (Vin.1.191).

Illustration: kukkuccasmiṃ, fretting

‘Anuruddha, friend, when you say “With purified divine vision surpassing that of men, I survey the thousandfold multi-universe system,” that is your self-centredness.
☸ idante mānasmiṃ

‘When you say “My... mind is collected and concentrated,” that is your vanity.
☸ idante uddhaccasmiṃ

‘When you say “But for all that my mind is not liberated from perceptually obscuring states through being without grasping,” that is your fretting.
☸ Yampi te āvuso anuruddha evaṃ hoti atha ca pana me na anupādāya āsavehi cittaṃ vimuccatī ti idante kukkuccasmiṃ (A.1.282).

Illustration: kukkuccā, fretting

He should be meditative, not wandering about. He should desist from fretting.
☸ Jhāyī na pādalolassa virame kukkuccā (Sn.v.925).

Illustration: kukkuccāya, anxiety

Why recite these lesser and minor training rules? They only lead to anxiety, vexation, and perplexity.
☸ kiṃ panimehi khuddisante vā sikkhāpadehi uddiṭṭhehi yāvadve kukkuccāya vihesāya vilekhāya saṃvattanti (Vin.4.143).

Illustration: kukkuccaṃ, anxiety

Bhikkhus became anxious over various matters (kismiñci kismiñci ṭhāne kukkuccaṃ uppajjati), wanting to know what was permitted (kinnu kho bhagavatā anuññātaṃ) or forbidden (kiṃ ananuññātan ti) in ‘various situations’ (kismiñci kismiñci ṭhāne) (Vin.1.251).

Illustration: kukkuccassa, anxiety

There is inward unpeacefulness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen restlessness and anxiety, and the increase and expansion of arisen restlessness and anxiety.
☸ Atthi bhikkhave cetaso avūpasamo. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya (S.5.103-106).

Illustration: kukkuccaṃ, anxious

A certain bhikkhu having had sex with a monkey became anxious, thinking, ‘The Blessed One has established a training rule. I hope I have not fallen into a pārājika offence.
☸ aññataro bhikkhu makkaṭiyā methunaṃ dhammaṃ patisevi. Tassa kukkuccaṃ ahosi. Bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno ti (Vin.3.34).

Illustration: kukkuccaṃ, anxious

Once when a bhikkhu was ill the bhikkhus heated him and he died. They became anxious, thinking, ‘The Blessed One has established a training rule. I hope we have not fallen into a pārājika offence.’
☸ Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sedesuṃ. So bhikkhu kālamakāsi tesaṃ kukkuccaṃ ahosi. Kacci nū kho mayaṃ pārājikaṃ āpattiṃ āpannā ti (Vin.3.82).

Illustration: kukkucca, guiltily

In a certain residence several resident bhikkhus, four or more, collect together on an Observance day. They know that there are other resident bhikkhus who have not arrived. Thinking, ‘It is allowable for us to carry out the Observance, it is not unallowable,’ they guiltily perform the Observance and recite the Pātimokkha.
☸ aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti atthaññe āvāsikā bhikkhū anāgatā ti. Te kappateva amhākaṃ uposatho kātuṃ? Nāmhākaṃ na kappatī ti kukkuccapakatā uposathaṃ karonti. Pātimokkhaṃ uddisanti (Vin.1.131).

Illustrations: vippaṭisāra

Illustration: vippaṭisāro, matter of uneasiness

The assertion that a Perfect One exists after death, or does not exist, or both exists and does not exist, or neither exists nor not exists (Hoti tathāgato parammaraṇā ti) is an

• acquiescence in dogmatism
☸ diṭṭhigatametaṃ

• acquiescence in craving
☸ taṇhāgatametaṃ

• acquiescence in mental imagery
☸ saññāgatametaṃ

• matter of thinking in personal terms
☸ maññitametaṃ

• matter of entrenched perception
☸ papañcitametaṃ

• acquiescence in grasping
☸ upādānagatametaṃ

• and a matter of uneasiness
☸ vippaṭisāro eso (A.4.68-9).

Illustration: vippaṭisārī, conscience-stricken; kukkuccaṃ, anxious

A certain bhikkhu intending to have sex with a woman was conscience-stricken at the mere touch.
☸ Tena kho pana samayena aññataro bhikkhu itthiyā methunaṃ dhammaṃ patisevissāmiti chupitamatte vippaṭisārī ahosī.

He became anxious, thinking, ‘The Blessed One has established a training rule. I hope I have not fallen into a pārājika offence.’
☸ Tassa kukkuccaṃ ahosi (Vin.3.37).

Illustration: vippaṭisāraṃ, uneasy conscience

'It might be, Ānanda, that someone might arouse an uneasy conscience in Cunda the metalworker [by telling him]: "It is a loss for you, friend Cunda, it is unfortunate for you that the Perfect One died after taking his last meal from you!"
☸ Siyā kho panānanda cundassa kammāraputtassa koci vippaṭisāraṃ upadaheyya tassa te āvuso cunda alābhā tassa te dulladdhaṃ yassa te tathāgato pacchimaṃ piṇḍapātaṃ bhuñjitvā parinibbuto ti (D.2.135-6).

Illustration: avippaṭisārissa, uneasy conscience

For one who is virtuous, perfect in virtue, there is no need to harbour the aspiration: ‘May freedom from an uneasy conscience arise in me.
☸ Sīlavato bhikkhave sīlasampannassa na cetanāya karaṇīyaṃ avippaṭisāro me uppajjatū ti.

It is quite natural that one who is virtuous, perfect in virtue, freedom from an uneasy conscience arises in him.
☸ Dhammatā esā bhikkhave yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati (A.5.2).

Illustration: vippaṭisārino, regret

Meditate, Cunda! Do not be negligently applied [to the practice] lest you regret it later!
Jhāyatha cunda mā pamādattha. Mā pacchā vippaṭisārino ahuvattha (M.1.46).

Illustration: anxiety and uneasiness

Illustration: anxious and uneasy

’Bhante, I am not willing to eat at a single session; for if I did, I might become anxious and uneasy about it.’
☸ Ekāsanabhojanaṃ hi me bhante bhuñjato siyā kukkuccaṃ siyā vippaṭisāro ti (M.1.437-8).

Illustration: anxious and uneasy

―’I hope, Assaji, you are not anxious or uneasy about anything.’
☸ Kacci te assaji na kiñci kukkuccaṃ na koci vippaṭisāro ti

―’In fact, bhante, I am very anxious and uneasy.’
☸ Taggha me bhante anappakaṃ kukkuccaṃ anappako vippaṭisāro ti

―’I hope, Assaji, you have nothing to reproach yourself about in regard to virtue.’
☸ Kacci pana taṃ assaji attā sīlato na upavadatī ti

―’I have nothing, bhante, to reproach myself about in regard to virtue.’
☸ Na kho maṃ bhante attā sīlato upavadatī ti

―’Then, Assaji, what is there to be anxious and uneasy about?’

―’Formerly, bhante, when I was ill I dwelt with my bodily form tranquillised. Now I do not attain that inward collectedness. As I do not attain that inward collectedness, bhante, it occurs to me: “May I not waste away!”’
☸ Pubbeva khvāhaṃ bhante gelaññe passambhetvā kāyasaṅkhāre viharāmi. Sohaṃ taṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ bhante taṃ samādhiṃ appaṭilabhato evaṃ hoti no ca khvāhaṃ parihāyāmī ti (S.3.125).

Illustration: remorseful and conscience-stricken

Illustration: remorseful and conscience-stricken

When a chief minister became angry with the bhikkhus, he became remorseful and conscience-stricken about it.
☸ ahudeva kukkuccaṃ ahu vippaṭisāro (Vin.1.223).

Illustration: remorseful and conscience-stricken

―‘Bhante, on one occasion, while the Blessed One instructed the bhikkhus with a talk on the training rules, I became impatient and irritated, thinking: ‘This ascetic is too stringent.’
☸ ahudeva akkhanti ahu appaccayo adhisallikhatevāyaṃ samaṇo ti.

‘Afterwards I became remorseful and conscience-stricken about it.
☸ ahudeva kukkuccaṃ ahu vippaṭisāro (A.1.237).

Illustration: remorseful and conscience-stricken

―’I hope, Vakkali, you are not remorseful or conscience-stricken about anything.’
☸ Kacci te vakkali na kiñci kukkuccaṃ na koci vippaṭisāro ti

―’In fact, bhante, I am very remorseful and conscience-stricken.’
☸ Taggha me bhante anappakaṃ kukkuccaṃ anappako vippaṭisāro ti

―’I hope, Vakkali, you have nothing to reproach yourself about in regard to virtue.’
☸ Kacci pana taṃ vakkali attā sīlato na upavadatī ti

―’I have nothing, bhante, to reproach myself about in regard to virtue.’
☸ Na kho maṃ bhante attā sīlato upavadatī ti

―’Then, Vakkali, what is there to be remorseful and conscience-stricken about?.’
☸ No ce kira vakkali attā sīlato upavadati atha kiñca te kukkuccaṃ ko ca vippaṭisāro ti?

―’For a long time, bhante, I have wanted to come to see the Blessed One, but I haven’t had strength enough to do so’
☸ Cirapaṭikāhaṃ bhante bhagavantaṃ dassanāya upasaṅkamitukāmo natthi ca me kāyasmīṃ tāvatikā balamattā yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyyan ti (S.3.121).

Illustration: remorseful and conscience-stricken

After having had sex Venerable Sudinna was remorseful and conscience-stricken
☸ Atha kho āyasmato sudinnassa ahudeva kukkuccaṃ ahu vippaṭisāro (Vin.3.19).

*Kulaputta

Renderings

• kulaputta: noble young man

• kulaputta: of noble ancestry

• kulaputta: a member of the gentry

• kulaputta: son of a genteel family

• kulaputta: son of an aristocratic family

Introduction

Kulaputta: sonship, youth, and high social background

DOP says kulaputta means either

1) the son of a good or noble family

2) a noble youth.

So -putta does not necessarily mean ‘son.’ We will see that it more often indicates ‘youth.’ In some cases it indicates a high social background (‘of the genteel classes’). That -putta indicates youth but not boyhood is our next point.

Kulaputta: youth not boyhood, part 1

Although -putta means youth, it does not mean boyhood. For example, when Venerable Anuruddha is called kulaputta at M.1.205, he would have been at least 35 years old for the following reasons:

1) At that time he was an arahant (M.1.205).

2) Th.v.904 says it took him 30 years to overcome torpor (middhaṃ samūhataṃ), which is therefore when he attained arahantship, because only arahants have completely abandoned lethargy and torpor (thīnamiddhanīvaraṇaṃ, S.5.327).

3) His age at ordination is uncertain, but given that his brother informed him of the duties that would fall to him if he remained a layperson, he was likely between 5-20 years old (Vin.2.180-1).

Kulaputta: youth not boyhood, part 2

That kulaputta means youth not boyhood is also obvious in the Licchavikumāra Sutta, which says this:

• Mahānāma, in whatever kulaputta five qualities are found―whether he is a consecrated noble king, a country gentleman, an army general, a village headman, a guildmaster, or someone who exercises personal authority over various families―only growth [in spiritually wholesome factors] is to be expected for him, not a falling away [from them]. What five?
☸ Yassa kassaci mahānāma kulaputtassa pañcadhammā saṃvijjanti yadi vā rañño khattiyassa muddhābhisittassa yadi vā raṭṭhikassa pettanikassa yadi vā senāya senāpatikassa yadi vā gāmagāmikassa yadi vā pūgagāmaṇikassa ye vā pana kulesu paccekādhipaccaṃ kārenti vuddhiyeva pāṭikaṅkhā no parihāni. Katame pañca? (A.3.76).

If army generals and village headmen are kulaputtas, then kulaputta does not mean boyhood. We also see that kulaputta is associated with the gentry, which suggests the rendering ‘noble young man.’

Kulaputto: of noble ancestry

Although Ambaṭṭha considered himself a brahman, the Buddha said he was in fact descended from a slavegirl (dāsiputto D.1.92). Ambaṭṭha’s friends initially defended him, saying he was of pure ancestry (sujāto) and a kulaputto. But on discovering the truth, they said he was of impure ancestry (dujjāto), an akulaputto, descended from a slave (dāsiputto).

So, according to brahmans, kulaputto was an exalted term associated with the most prestigious members of their group, the sujāto, and incompatible with slavish forebears. Kulaputta therefore means ‘of noble ancestry.’

The significance of sujāto can be seen in the following conversation, where it is the first quality expected of a brahman who is a master of threefold Vedic knowledge:

―’In what way, brahman, do brahmans declare a brahman to be a master of threefold Vedic knowledge?’
☸ Yathākathaṃ pana brāhmaṇa brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī ti?

―In this regard, Master Gotama, a brahman is of pure ancestry (sujāto hoti) on both sides of his family, of pure descent, unimpeachable and irreproachable with respect to birth as far back as the seventh generation.
☸ Idha pana bho gotama brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahāyugā akkhitto anupakkuṭṭho jātivādena (A.1.166).

Kulaputto: member of the gentry

Related to noble ancestry is gentility. When Venerable Upananda asked a certain great merchant (aññataro seṭṭhiputto) to give him one of his two robes, the man replied:

• But, bhante, for us who are members of the gentry, it is awkward to walk around with only one piece of cloth.
☸ Amhākaṃ kho bhante kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ (Vin.3.211).

Comment:

We call seṭṭhiputto ‘great merchant’ not ‘son of a great merchant,’ taking -putto as pleonastic.

Kulaputto: sons of genteel families

Related to noble ancestry and gentility is a delicate upbringing. For example, Anuruddha the Sakyan had three palaces. When his brother invited him to become a bhikkhu, he complained:

• But I have been delicately nurtured, I am not able to go forth from the household life into the ascetic life.
☸ Ahaṃ kho sukhumālo. Nāhaṃ sakkomi agārasmā anagāriyaṃ pabbajituṃ (Vin.2.180).

The Buddha helped such individuals by providing them with sufficient clothing. He reflected:

• Even those in this teaching and training system who are sons of genteel families and susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes.
☸ yepi kho te kulaputtā imasmiṃ dhammavinaye pabbajitā sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetu (Vin.1.288).

Kulaputto: sons of aristocratic families

In relation to ‘highly distinguished,’ we give kulaputtā the meaning ‘sons of the aristocratic families’:

• Now at that time highly distinguished sons of the aristocratic families of Magadha were living the religious life under the Blessed One.
☸ Tena kho pana samayena abhiññātā abhiññātā māgadhakā kulaputtā bhagavati brahmacariyaṃ caranti (Vin.1.43).

Kulaputta: spiritual nobility

When Venerables Anuruddha, Nandiya, and Kimbila were living together in the Gosinga Sāla-tree Wood, their utmost harmony was shielded by a zealous gatekeeper who so diligently defended the place against visitors, that when on one occasion the Buddha dared enter uninvited, he was told ‘Do not enter this grove, ascetic! There are three kulaputtas here seeking their Soul. Do not disturb them!’
☸ mā samaṇa etaṃ dāyaṃ pāvisi sant’ettha tayo kulaputtā attakāmarūpā viharanti mā tesaṃ aphāsumakāsī ti, M.1.206).

The gatekeeper would hardly have meant this with social connotations ‘There are three member of the gentry living here,’ and kulaputta here seems to imply spiritual nobility. We have seen above that this sense is not just for bhikkhus. We render it as ‘noble young man.’

Kulaputta versus moghapurisā: noble young man

That the elevated connotations of kulaputto extend to the spiritual sphere can be discerned when the Buddha contrasted kulaputtā and moghapurisā:

• Thus do noble young men (kulaputtā) declare their [attainment of] arahantship. The matter is spoken of without any reference to themselves.
☸ evaṃ kho bhikkhave kulaputtā aññaṃ vyākaronti attho ca vutto attā ca anupanīto.

... Yet there are some worthless men (moghapurisā) here who apparently declare [that they have attained] arahantship for fun.
☸ Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ vyākaronti (A.3.359).

Kulaputta versus ‘persons’ (puggalā)

Similarly, Gaṇaka Moggallāna contrasted kulaputtā with puggalā:

a) persons (puggalā) without faith who have gone forth from the household life into the ascetic life merely for the sake of a livelihood
☸ puggalā assaddhā jīvikatthā agārasmā anagāriyaṃ pabbajitā

b) noble young men (kulaputtā) who have gone forth from the household life into the ascetic life out of faith
☸ kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā (M.3.6).

Illustrations

Illustration: kulaputto, noble young man

By whatever profession a noble young man makes his living, whether counting, accountancy, calculation, farming, trading, animal husbandry, archery, or in the royal service, or whatever the profession may be, he is exposed to cold and heat.
☸ kulaputto yena sippaṭṭhānena jīvikaṃ kappeti yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena sītassa purakkhato uṇhassa purakkhato (M.1.85).

Illustration: kulaputtānaṃ, noble young men

It is fitting for all you noble young men who have gone forth from the household life into the ascetic life to take delight [in the celibate life].
☸ etaṃ kho anuruddhā tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye

As you are still endowed with the blessing of youth, black-haired young men in the prime of life, you could have been indulging in sensuous pleasures.
☸ Yena tumhe anuruddhā bhadrena yobbanena samannāgatā paṭhamena vayasā susu kālakesā kāme paribhuñjeyyātha (M.1.463).

*Kusala; Akusala

Renderings

• kusala: welfare

• kusala: good/excellent

• kusala: wholesome

• kusala: well behaved

• kusala: an expert

• kusala: a pandit

• kusalā: the wise (people)

• kusala: proficient

• kusala: spiritual proficiency

• kusala: knowledgeable

• kusala: spiritually wholesome

• kusala: what is spiritually wholesome

• akusala: improficient

• akusala: ignorant

• akusala: badly behaved

• akusala: spiritually unwholesome

• akusala: what is spiritually unwholesome

• akusala: unwholesome

Introduction

Rendering akusala and kusala

Rendering akusala and kusala as spiritually unwholesome or wholesome is justified by their association with defilement and purity, with uninsightfulness and insightfulness, as seen in the following passages:

1) He has been struck down by unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ avadhiṃsu naṃ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā (M.3.116).

2) Even so did I see the danger, degradation, and defilement in spiritually unwholesome factors, and in spiritually wholesome factors and in the practice of unsensuousness, I saw the advantage and associated purity.
☸ Evameva kho ahaṃ bhikkhave addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. (M.1.115).

3) There are these three kinds of spiritually unwholesome thoughts that produce spiritual blindness, uninsightfulness, ignorance [of things according to reality], and are destructive of penetrative discernment, vexatious, and not conducive to the Untroubled. Which three?
☸ Tayo'me bhikkhave akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā. Katame tayo? (It.82).

• There are these three kinds of spiritually wholesome thoughts that produce insightful vision, knowledge [of things according to reality], lead to the development of discernment, are undistressing, and are conducive to the Untroubled. Which three?
☸ Tayo'me bhikkhave kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighatapakkhikā nibbānasaṃvattanikā katame tayo? (It.82).

Essence of akusala: five hindrances

The essence of akusala is found in the five hindrances, because:

• If one were to say of anything ‘a spiritually unwholesome heap,’ it is about the five hindrances that one could rightly say this.
☸ Akusalarāsī ti bhikkhave vadamāno pañcanīvaraṇe sammā vadamano vadeyya.

Each of the five hindrances is called:

• a spiritual obstruction, a spiritual hindrance, a spiritual defilement, a weakener of penetrative discernment.
☸ āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā (S.5.95).

Essence of kusala: four bases of mindfulness

The essence of kusala is found in four bases of mindfulness, because:

• If one were to say of anything ‘a spiritually wholesome heap,’ it is about the [contemplation of the] four bases of mindfulness that one could rightly say this.
☸ Kusalarāsī ti bhikkhave vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya (S.5.145-6).

The [contemplation of the] four bases of mindfulness is called:

• the one-destination path for the purification of beings
☸ ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā (S.5.142).

Kusala and akusala: conduct of body, speech, and mind

1) Akusala is found in conduct like frivolous speech (samphappalāpo akusalaṃ) and killing (pāṇātipāto akusalaṃ).

2) Refraining from such conduct is kusala (samphappalāpā veramaṇī kusalaṃ).

3) Akusala is found in mental conduct:

• Sensuous thought, unbenevolent thought, malicious thought. These are called spiritually unwholesome thoughts.
☸ kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo ime vuccanti thapati akusalasaṅkappā.

4) Refraining from such conduct is kusala:

• Unsensuous thought, thought of goodwill, compassionate thought. These are called spiritually wholesome thoughts
☸ nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkappo ime vuccanti thapati kusalasaṅkappā (M.2.28).

Kusala and akusala: mental states

Akusala is found in mental states:

• Greed is spiritually unwholesome
☸ abhijjhā akusalaṃ

• Ill will is spiritually unwholesome
☸ vyāpādo akusalaṃ

• Wrong view [of reality] is spiritually unwholesome
☸ micchādiṭṭhi akusalaṃ

Kusala is found in their opposites.

• Non-greed is spiritually wholesome
☸ anabhijjhā kusalaṃ

• Goodwill is spiritually wholesome
☸ avyāpādo kusalaṃ

• Right perception [of reality] is spiritually wholesome
☸ sammādiṭṭhi kusalaṃ (M.1.47).

People and objects: not kusala or akusala

Therefore people and objects (apart from mental objects) are not spiritually wholesome or unwholesome. Neither, in themselves, are religious teachings, which instead we call ‘wholesome’ and ‘unwholesome’:

• Kālāmas, if you yourselves should consider: “These teachings are wholesome... you should accept and abide by them.
☸ Yadā tumhe kālāmā attanā'va jāneyyātha ime dhammā kusalā... atha tumhe kālāmā upasampajja vihareyyātha (A.1.190)

• Kālāmas, if you yourselves should consider: “These teachings are unwholesome... you should abandon them.
☸ Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha (A.1.190).

But the practice of religious teachings is a different matter:

• Wrong view [of reality], wrong thought, wrong speech, wrong conduct, wrong means of livelihood, wrong endeavour, wrong mindfulness, wrong inward collectedness, wrong knowledge [of things according to reality], wrong liberation [from perceptually obscuring states]: this is called spiritually unwholesome.
☸ Micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṃ micchāvimutti idaṃ vuccati bhikkhave akusalaṃ (A.5.241).

• Right perception [of reality], right thought, right speech, right conduct, right means of livelihood, right endeavour, right mindfulness, right inward collectedness, right knowledge [of things according to reality], right liberation [from perceptually obscuring states]: this is called spiritually wholesome.
☸ Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti idaṃ vuccati bhikkhave kusalan ti (A.5.241).

Illustrations

Illustration: kusalaṃ, welfare

He asked after his comfort and welfare.
☸ Sukhañca kusalaṃ pucchi (Sn.v.981).

Illustration: kusalā, wholesome

These teachings which are wholesome, noble, and which lead to deliverance [from suffering] and to enlightenment.
☸ Ye te bhikkhave kusalā dhammā ariyā niyyānikā sambodhagāmino (Sn.p.139).

Illustration: kusalā, wholesome

Kālāmas, if you yourselves should consider: “These teachings are wholesome... you should accept and abide by them.
☸ Yadā tumhe kālāmā attanā'va jāneyyātha ime dhammā kusalā... atha tumhe kālāmā upasampajja vihareyyātha (A.1.190)

Illustration: akusalehi, unwholesome

A person whose spiritual qualities are wholly black and unwholesome
☸ samannāgato hoti ekanta kāḷakehi akusalehi dhammehī (A.4.11-13).

Illustration: akusalā, unwholesome

Kālāmas, if you yourselves should consider: “These teachings are unwholesome... you should abandon them.
☸ Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha (A.1.190).

Illustration: kusalaṃ, good

[He would reflect:] “Since I received something, that is alright,” or “Since I received nothing, that is good.”
☸ Alatthaṃ yadidaṃ sādhu nālatthaṃ kusalaṃ iti

Being the same in either event, he [would] return to that same tree.
☸ Ubhayeneva so tādī rukkhaṃvupanivattati (Sn.v.712).

Illustration: kusalā, good/excellent

I would not say anything about Mahānāma the Sakyan except what is excellent and good.
☸ mahānāma sakkaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā ti (S.5.374).

COMMENT

Kalyāṇā and kusalā are synonyms here. Both could be rendered ‘excellent’ or ‘good.’

Illustration: kusalā, the wise

One should not dispute. Spiritual purity is not attained thereby, say the wise.
☸ na hi tena suddhiṃ kusalā vadanti (Sn.v.830).

Illustration: kusalo, well behaved

Whoever in this world amongst those living the religious life has attained the [supreme] attainment, who is well behaved always, who understands the teaching, who is attached to nothing, who is liberated [from perceptually obscuring states], and in whom there are no states of repugnance, he is one of good conduct.
☸ Yo idha caraṇesu pattipatto kusalo sabbadā ājānāti dhammaṃ
Sabbattha na sajjati vimutto paṭighā yassa na santi caraṇavā so (Sn.v.536).

Illustration: kusalo, proficient

In a moment I can fashion the bodily forms of 100,000 people. I am proficient in supernormal transformations. I am master of psychic power.
☸ Ahaṃ vikubbanāsu kusalo vasībhūtomhi iddhiyā (Th.v.1194).

Illustration: kusalo, proficient

A meditator (jhāyī) can be:

• proficient in attaining inward collectedness but improficient in maintaining inward collectedness
☸ samādhismiṃ samāpattikusalo hoti na samādhismiṃ ṭhitikusalo.

• proficient in maintaining inward collectedness but improficient in emerging from inward collectedness
☸ samādhismiṃ ṭhitikusalo hoti na samādhismiṃ vuṭṭhānakusalo (S.3.264-269).

Illustration: kusalo, proficient

Someone declares his arahantship. The Perfect One or his disciple who is a meditator, proficient in attaining inward collectedness, proficient in reading others’ minds, proficient in reading the habits of others’ minds, closely examines, questions and talks with him.
☸ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanugāhati samanubhāsati (A.5.155).

Illustration: kusalena, proficient

With [the assistance of] the enlightened kinsman of the Sun clan, who is proficient in methods of teaching, having applied myself properly [to the eightfold path] I removed my mind from states of individual existence
☸ Upāyakusalenāhaṃ buddhenādiccabandhunā
Yoniso paṭipajjitvā bhave cittaṃ udabbahinti (Th.v.158).

Illustration: kusalaṃ, spiritually wholesome; kusalaṃ, spiritual proficiency

An individual endowed with which ten qualities is one whom I describe as being perfect in what is spiritually wholesome, of the highest spiritual proficiency, an invincible ascetic who has attained the supreme attainment?
☸ sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ

The one possessed of the right perception [of reality] of a finished disciple... the right liberation [from perceptually obscuring states] of a finished disciple.
☸ asekhāya sammādiṭṭhiyā samannāgato hoti... asekhāya sammāvimuttiyā samannāgato hoti (M.2.29).

Illustration: akusala, improficient

Then that poor tailor, having kneaded mud and made bricks, erected wattle and daub walls. But because he was improficient, the piling was crooked and the wall fell down.
☸ Atha kho so daḷiddo tunnavāyo sāmaṃ cikkhallaṃ madditvā iṭṭhakāyo cinitvā kuḍḍaṃ uṭṭhāpesi. Tena akusalakena citā vaṅkā bhitti paripati (Vin.2.159).

Illustration: kusalo, knowledgeable

On what grounds, bhante, can a bhikkhu be called knowledgeable about elements of existence?
☸ Kittāvatā pana bhante dhātukusalo bhikkhu ti alaṃ vacanāyā ti.

There are these eighteen elements of sensation, Ānanda:
☸ Aṭṭhārasa kho imā ānanda dhātuyo:

The phenomenon of sight... phenomenon of the mental field of sensation.
☸ cakkhudhātu... manoviññāṇadhātu ti

Through knowing and seeing these eighteen elements of sensation [according to reality], Ānanda, a bhikkhu can be called knowledgeable about elements of existence.
☸ Imā kho ānanda aṭṭhārasa dhātuyo yato jānāti passati ettāvatā pi kho ānanda dhātukusalo bhikkhū ti alaṃ vacanāyā ti (M.3.62).

Illustration: akusalo, unknowledgeable

A cowherd cannot help his herd to prosper if he does not know about bodily form, and is unknowledgeable about physical characteristics
☸ na rūpaññū hoti na lakkhaṇa kusalo hoti (A.5.359).

Illustration: kusalo, knowledgeable; akusalo, ignorant

‘The man ignorant of the path’ represents the common man.
☸ puriso amaggakusalo ti kho tissa puthujjanassetaṃ adhivacanaṃ

‘The man knowledgeable about the path’ represents the Perfect One, the Arahant, the Perfectly Enlightened One.
☸ Puriso maggakusalo ti kho tissa tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa (S.3.108-9).

Illustration: kusalo, pandit

Maintaining their own dogmatic views, contentious, different [so-called] pandits say: “Whoever knows this knows Perfect Truth. Whoever rejects it is not spiritually perfected.”
☸ Sakaṃ sakaṃ diṭṭhiṃ paribbasānā vigayha nānā kusalā vadanti
Yo evaṃ jānāti sa vedi dhammaṃ idaṃ paṭikkosamakevalī so (Sn.v.978).

Illustration: kusalo, expert

Bhante, I am well known as a charioteer, and an expert in the parts of a chariot. All the parts of a chariot are well known to me.
☸ Ahaṃ hi bhante rathiko saññato kusalo rathassa aṅgapaccaṅgānaṃ sabbāni me rathassa aṅgapaccaṅgāni suviditāni (M.1.395-6).

Illustration: akusale, badly behaved

Bhante, a transgression overcame us, in that, foolishly, stupidly, and badly behaved, we suspended a pure bhikkhu, not an offender, without cause, without reason.
☸ accayo no bhante accagamā yathā bāle yathā mūḷhe yathā akusale ye mayaṃ suddhaṃ bhikkhuṃ anāpattikaṃ avatthusmiṃ akāraṇe ukkhipimha (Vin.1.315).

Illustration: akusalaṃ, badly behaved

‘A transgression overcame me, bhante, in that, foolishly, stupidly, and badly behaved, I deprived my father of life―a righteous man, a righteous king―for the sake of sovereign rulership.’
☸ Accayo maṃ bhante accagamā yathābālaṃ yathāmūḷhaṃ yathā akusalaṃ yo’haṃ pītaraṃ dhammikaṃ dhammarājānaṃ issariyassa kāraṇā jīvitā voropesiṃ (D.1.85).

Illustration: kusalesu, spiritually wholesome

Also, bhante, the Blessed One’s teaching concerning spiritually wholesome factors is unsurpassed.
☸ Aparaṃ pana bhante etadānuttariyaṃ yathā bhagavā dhammaṃ deseti kusalesu dhammesu.

That is, these spiritually wholesome factors: the [contemplation of the] four bases of mindfulness, the four modes of right inward striving, the four paths to psychic power, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the eightfold path.
☸ Tatrime kusalā dhammā seyyathīdaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo (D.3.102).

Illustration: kusala, spiritually wholesome; akusala, spiritually unwholesome

Three spiritually unwholesome ways of thought: sensuous thought, unbenevolent thought, and malicious thought.
Tayo akusalavitakkā: kāmavitakko vyāpādavitakko vihiṃsāvitakko.

Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.
Tayo kusalavitakkā: nekkhammavitakko avyāpādavitakko avihiṃsāvitakko (D.3.215).

Illustration: akusalehi, spiritually unwholesome

Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Idhāvuso visākha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (M.1.303).

Illustration: akusalā, spiritually unwholesome

In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.
☸ Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ (S.4.178).

Illustration: kusala, spiritually wholesome

‘Having gone forth [into the ascetic life] in search of what is spiritually wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma.’
☸ So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ (M.1.163).

Illustration: akusala, spiritually unwholesome

How is a bhikkhu an ascetic?
☸ Kathañca bhikkhave bhikkhu samaṇo hoti?

He has quieted down unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ Samitāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇīyā (M.1.280).

Illustration: akusala, spiritually unwholesome

There are these three kinds of spiritually unwholesome thinking (akusalavitakkā). Which three?

• thinking concerned with not wanting to be despised;
☸ anavaññattipaṭisaṃyutto vitakko

• thinking concerned with gains, honour, and renown
☸ lābhasakkārasilokapaṭisaṃyutto vitakko

• thinking concerned with feeling sorry for others
☸ parānuddayatāpaṭisaṃyutto vitakko (It.72).

Illustration: kusalānaṃ, spiritually wholesome; akusalānaṃ, spiritually unwholesome

If, friends, one could enter and abide amidst spiritually unwholesome factors and dwell happily in this very lifetime, without distress, vexation, and anguish, and if, with the break up of the body, after death, one could expect the realm of happiness, then the Blessed One would not praise the abandonment of spiritually unwholesome factors.
☸ Akusale cāvuso dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho kāyassa ca bhedā parammaraṇā sugati pāṭikaṅkhā nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya.

But because one who enters and abides amidst spiritually unwholesome factors abides in misery in this very lifetime, with distress, vexation, and anguish, and because he can expect [rebirth in] the plane of misery with the demise of the body at death, the Blessed One praises the abandonment of spiritually unwholesome factors.
☸ Yasmā ca kho āvuso. Akusale dhamme upasampajja viharato diṭṭheva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho kāyassa ca bhedā parammaraṇā duggati pāṭikaṅkhā tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.

“If, friends, one who enters and abides amidst spiritually wholesome factors would abide in misery in this very lifetime, with distress, vexation, and anguish, and if, with the demise of the body at death, he could expect [rebirth in] the plane of misery, then the Blessed One would not praise the undertaking of spiritually wholesome factors.
☸ Kusale cāvuso dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho kāyassa ca bhedā parammaraṇā duggati pāṭikaṅkhā nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya

But because one who enters and abides amidst spiritually wholesome factors abides happily in this very lifetime, without distress, vexation, and anguish, and because he can expect the realm of happiness with the demise of the body at death, the Blessed One praises the undertaking of spiritually wholesome factors.”
☸ Yasmā ca kho āvuso kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho kāyassa ca bhedā parammaraṇā sugati pāṭikaṅkhā tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī ti (S.3.8-9).

Illustration: kusalaṃ, spiritually wholesome; kusala, what is spiritually wholesome

And what is spiritually wholesome (katamañcāvuso kusalaṃ)?

• refraining from killing is spiritually wholesome
☸ pāṇātipātā veramaṇī kusalaṃ

• refraining from stealing is spiritually wholesome
☸ adinnādānā veramaṇī kusalaṃ

• refraining from sexual misconduct is spiritually wholesome
☸ kāmesumicchācārā veramaṇī kusalaṃ

• refraining from lying is spiritually wholesome
☸ musāvādā veramaṇī kusalaṃ

• refraining from malicious speech is spiritually wholesome
☸ pisuṇāya vācāya veramaṇī kusalaṃ

• refraining from harsh speech is spiritually wholesome
☸ pharusāya vācāya veramaṇī kusalaṃ

• refraining from frivolous speech is spiritually wholesome
☸ samphappalāpā veramaṇī kusalaṃ

• non-greed is spiritually wholesome
☸ anabhijjhā kusalaṃ

• goodwill is spiritually wholesome
☸ avyāpādo kusalaṃ

• right perception [of reality] is spiritually wholesome
☸ sammādiṭṭhi kusalaṃ

And what is the origin of what is spiritually wholesome
☸ katamañcāvuso kusalamūlaṃ

• Non-greed is an origin of what is spiritually wholesome.
☸ alobho kusalamūlaṃ

• Non-hatred is an origin of what is spiritually wholesome.
☸ adoso kusalamūlaṃ

• Discernment of reality is an origin of what is spiritually wholesome.
☸ amoho kusalamūlaṃ (M.1.47).

Illustration: akusalā, spiritually unwholesome; kusala, what is spiritually wholesome

When a bhikkhu is focusing on some meditation object that arouses unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality, then he should focus on some other meditation object connected with what is spiritually wholesome.
☸ Idha bhikkhave bhikkhunā yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi tena bhikkhave bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasikātabbaṃ kusalūpasaṃhitaṃ (M.1.119).

Illustration: kusalaṃ, spiritually wholesome; akusalaṃ, spiritually unwholesome

What is spiritually unwholesome?
☸ Katamañca bhikkhave akusalaṃ

The tenfold path of wrong factors.
☸ micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṃ micchāvimutti.

This is called spiritually unwholesome
☸ Idaṃ vuccati bhikkhave akusalaṃ.

What is spiritually wholesome?
☸ katamañca bhikkhave kusalaṃ

The tenfold path of right factors.
☸ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti.

This is called spiritually wholesome
☸ Idaṃ vuccati bhikkhave kusalan ti (A.5.241).

Illustration: kusala, spiritually wholesome

Bhikkhus, there are these four streams of merit, streams of what is spiritually wholesome, conditions that nourish happiness. What four?
☸ puññābhisandā kusalābhisandā sukhassāhārā

In this regard, a noble disciple has unshakeable faith in the [perfection of the] Buddha’s [enlightenment]... in the [excellence of the] teaching... in the [excellent qualities of the] community of disciples... possesses the virtues dear to the Noble Ones
☸ ariyasāvako buddhe... dhamme... saṅghe aveccappasādena samannāgato hoti... ariyakantehi sīlehi samannāgato hoti (S.5.391).

Illustration: akusalehi, spiritually unwholesome

He is emancipated from unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ Visaṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi (A.2.12).

Illustration: kusalānaṃ, spiritually wholesome

It is by the undertaking of spiritually wholesome factors that this merit increases.
☸ Kusalānaṃ bhikkhave dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhati (D.3.58).

Illustration: akusalaṃ, spiritually unwholesome; kusalaṃ, spiritually wholesome

Conduct produced from, born of, due to, originated by greed, hatred, and undiscernment of reality is spiritually unwholesome and blameworthy.
☸ yaṃ bhikkhave lobhapakataṃ... dosapakataṃ... mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ

It has unpleasant karmic consequences and leads to the [further] origination of karmically consequential conduct. It does not lead to the ending of karmically consequential conduct.
☸ taṃ kammaṃ dukkhavipākaṃ taṃ kammaṃ kammasamudayāya saṃvattati. Na taṃ kammaṃ kammanirodhāya saṃvattati.

Conduct produced from, born of, due to, originated by non-greed, non-hatred, and discernment of reality is spiritually wholesome and blameless.
☸ yaṃ bhikkhave alobho... adoso... amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ. Taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ

It has pleasant karmic consequences and leads to the ending of karmically consequential conduct. It does not lead to the origination of karmically consequential conduct.
☸ taṃ kammaṃ sukhavipākaṃ taṃ kammaṃ kammanirodhāya. Na taṃ kammaṃ kammasamudayāya saṃvattati (A.1.263).

Illustration: kusalesu, spiritually unwholesome

He was resolute in applying himself to spiritually wholesome factors... By undertaking that karmically consequential conduct, heaping it up, lavishly and abundantly, with the demise of the body at death he was reborn in the realm of happiness, in the heavenly worlds.
☸ daḷhasamādāno ahosi kusalesu dhammesu... so tassa kammassa katattā upacitattā ussannattā vipulantā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati (D.3.145-6).

*Kevalin

Renderings

• kevalin: one who is spiritually perfected

• kevalin: one who is fully accomplished

• brahmacariyassa kevalin: spiritually perfected through living the religious life

Introduction

Brahmacariyassa kevalin

In translating the genitive/dative case in brahmacariyassa kevalin we follow the instrumental case suggested in Norman’s rendering, which at Th.v.679 is ‘perfected in living the holy life.’ Our solution is ‘through living the religious life,’ as follows:

• One who has abandoned birth and death is spiritually perfected through living the religious life.
☸ Pahīnajātimaraṇo brahmacariyassa kevalī (A.1.162; A.2.23).

Illustrations

Illustration: kevalī, spiritually perfected

He who set rolling the Wheel of the Teaching having overcome [Māra and his army], spiritually perfected, tenderly concerned for all beings.
☸ Yo dhammacakkaṃ abhibhuyya kevalī pavattayī sabbabhūtānukampī (A.2.9).

Comment:

Other suttas show how abhibhuyya should be parenthesised:

• having overcome Māra and his army
☸ Māraṃ sasenaṃ abhibhuyya (It.41)

• having overcome Māra’s tie [that ties one to renewed states of individual existence].
☸ Abhibhuyya mārasaṃyogaṃ (Sn.v.733).

Illustration: kevalinaṃ, spiritually perfected

The one who is spiritually perfected, the great Seer, one whose āsavas are destroyed, whose fretting has subsided.
☸ kevalinaṃ mahesiṃ khīṇāsavaṃ kukkuccavūpasantaṃ (S.1.167; Sn.v.82).

Illustration: kevalī, spiritually perfected

Maintaining their own dogmatic views, contentious, different [so-called] pandits say: “Whoever knows this knows Perfect Truth. Whoever rejects it is not spiritually perfected.”
☸ Sakaṃ sakaṃ diṭṭhiṃ paribbasānā vigayha nānā kusalā vadanti
Yo evaṃ jānāti sa vedi dhammaṃ idaṃ paṭikkosamakevalī so (Sn.v.978).

Illustration: kevalī, spiritually perfected

‘Those who assert a doctrine different from this have strayed from spiritual purity. They are not spiritually perfected.’ Non-Buddhist ascetics each say this because they are passionately attached to their own dogmatic views.
☸ Aññaṃ ito yābhivadanti dhammaṃ aparaddhā suddhimakevalī te
Evampi titthiyā puthuso vadanti sandiṭṭhirāgena hi tebhirattā (Sn.v.891).

Illustration: brahmacariyassa kevalī, spiritually perfected through living the religious life

He who knows the mind purified [of the five hindrances], who is completely freed from attachment, and who has abandoned birth and death is spiritually perfected through living the religious life.
☸ Cittaṃ visuddhaṃ jānāti muttaṃ rāgehi sabbaso
Pahīnajātimaraṇo brahmacariyassa kevalī (M.2.144).

Comment:

Mind purified [of the five hindrances] (cittaṃ visuddhaṃ) is justified by this quote

• Having abandoned the [five] hindrances, [be] pure
☸ nīvaraṇāni pahāya visuddho (Th.v.1222).

Illustration: kevalino, spiritually perfected

Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected, with egos restrained.
☸ Ye ve asattā vicaranti loke akiñcanā kevalino yatattā (Sn.v.490).

Illustration: kevalino, spiritually perfected

Those who are liberated [from perceptually obscuring states] are spiritually perfected.
☸ ye suvimuttā te kevalino

Those who are spiritually perfected, the round of rebirth for them is not to be discerned.
☸ ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya (S.3.63).

Illustration: kevalī, spiritually perfected

A bhikkhu who has abandoned five factors and is possessed of five factors, in this teaching and training system is called spiritually perfected, one who has fulfilled [the religious life], the unexcelled person.
☸ Pañcaṅgavippahīno bhikkhave bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye kevalī vusitavā uttamapuriso ti vuccati

In what way has a bhikkhu abandoned five factors?
☸ Kathañca bhikkhave bhikkhu pañcaṅgavippahīno hoti

In this regard, abandoned by a bhikkhu are sensuous hankering, ill will, lethargy and torpor, restlessness and anxiety, and doubt [about the excellence of the teaching]. In this way a bhikkhu has abandoned five factors.
☸ Idha bhikkhave bhikkhuno kāmacchando pahīno hoti vyāpādo pahīno hoti thīnamiddhaṃ pahīnaṃ hoti uddhacchakukkuccaṃ pahīnaṃ hoti vicikicchā pahīnā hoti evaṃ kho bhikkhave bhikkhu pañcaṅgavippahīno hoti.

In what way is a bhikkhu possessed of five factors?
☸ Kathañca bhikkhave bhikkhu pañcaṅgasamannāgato hoti:

In this regard a bhikkhu is possessed of the aggregate of a finished disciple’s virtuous practices, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states].
☸ Idha bhikkhave bhikkhu asekhena sīlakkhandhena samannāgato hoti asekhena samādhikkhandhena samannāgato hoti asekhena paññākkhandhena samannāgato hoti asekhena vimuttikkhandhena samannāgato hoti asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti evaṃ kho bhikkhave bhikkhu pañcaṅgasamannāgato hoti.

A bhikkhu who has abandoned five factors and is possessed of five factors, in this teaching and training system is called spiritually perfected, one who has fulfilled [the religious life], the unexcelled person.
☸ Pañcaṅgavippahīno bhikkhave bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccatī ti (A.5.16).

Illustration: kevalino, fully accomplished

We are fully accomplished in whatever [knowledge] is taught by masters of threefold Vedic knowledge. We are experts in linguistics and grammar. We match our teachers in recitation.
☸ Tevijjānaṃ yadakkhātaṃ tatra kevalino’smase
Padakasmā veyyākaraṇā jappe ācariyasādisā (Sn.v.595; M.2.196).

*Kovida

Renderings

• kovida: expert

• kovida: knowledgeable

• kovida: proficient [in discerning]

• kovida: proficient

• akovida: ignorant

Illustrations

Illustration: kovidā, experts

Experts in body marks and conformations (i.e. physiognomists)
☸ vyañjananimittakovidā (D.3.152).

Illustration: kovidā, knowledgeable

Knowledgeable about the fruit of conduct
☸ kammavipākakovidā (Sn.v.653).

Illustration: kovidaṃ, knowledgeable

One who is knowledgeable about birth and death
☸ jātimaraṇakovidaṃ (Sn.v.484).

Illustration: kovido, knowledgeable

Our teacher is knowledgeable about the Deathless.
☸ satthā no amatassa kovido (Th.v.21).

Illustration: kovido, knowledgeable

He is knowledgeable about the path to safety from [the danger of] bondage [to individual existence].
☸ So yogakkhemassa pathassa kovido ti (Th.v.69).

Illustration: kovidaṃ, knowledgeable

Knowledgeable about what is the Path and what is not the Path
☸ maggāmaggassa kovidaṃ (M.2.196).

Illustration: kovido, knowledgeable

The Blessed One is the knower of the Path, the finder of the Path, knowledgeable about the Path.
☸ maggaññu maggavidū maggakovido (M.3.8).

Illustration: kovidā, knowledgeable

The enlightenened, those knowledgeable about merit, praise this kind of sacrifice.
☸ Yañña metaṃ pasaṃsanti buddhā puññassa kovidā (A.2.44).

Illustration: kovido, knowledgeable

Knowledgeable about the teaching of spiritually outstanding people
☸ sappurisadhammassa kovido (M.1.135).

Illustration: kovido, knowledgeable

Knowledgeable about the aspects of an offence and its removal
☸ Āpattivuṭṭhānapadassa kovido (Vin.1.359).

Illustration: kovidā, proficient [in discerning]

Proficient [in discerning] the ways of others’ minds.
☸ cetopariyāyakovidā (S.1.146).

Illustration: kovido, proficient [in discerning]

One who is proficient [in discerning] the telltale signs of the mind.
☸ Cittanimittassa kovido (Th.v.85).

Illustration: kovido, proficient

I am a master of the three final knowledges. I am an outstanding meditator, proficient in [attaining] inward calm.
☸Tevijjohaṃ mahājhāyī cetosamathakovido (Th.v.112).

Illustration: kovido, proficient

Then he, proficient and knowledgeable in questions, asked me [the Boy’s] Questions.
☸ Tato pañhe apucchi maṃ pañhānaṃ kovido vidū (Th.v.482).

Illustration: kovido, proficient

Proficient in the use of conventional expressions and vocabulary
☸ niruttipadakovido (Th.v.1028).

Illustration: kovido, proficient

Proficient in analysis
☸ vibhaṅgakovido (Vin.1.359).

Illustration: kovido, proficient

Proficient at obstructing his opponents
☸ Paccatthikānañca visandhikovido (Vin.1.359).

Illustration: kovidā, ignorant

I do not approve of their teachings; they are ignorant of the Buddha’s teaching.
☸ na tesaṃ dhammaṃ rocemi na te dhammassa kovidā (S.1.133).

Illustration: akovido, ignorant

The ignorant Everyman, who has no regard for the Noble Ones and is ignorant of and uninstructed in their teaching
☸ assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto (S.4.286-7).

Illustration: akovidā, ignorant

But simpletons ignorant of the teaching do not understand it even in its presence.
☸ Santike na vijānanti magā dhammassa akovidā (S.4.128).

Illustration: akovide, ignorant

The fire of undiscernment of reality burns those who are undiscerning of reality, who are ignorant of the noble teaching.
☸ mohaggi pana sammūḷhe ariyadhamme akovide (It.92).

Illustration: akovidā, ignorant

Those people are ignorant of the teaching who think he is a fool, the one who is a healer of both himself and the other.
☸ Ubhinnaṃ tikicchantaṃ taṃ attano ca parassa ca
Janā maññanti bālo ti ye dhammassa akovidā (Th.v.444).

*Kvaci

Renderings

• kvaci: anywhere

• kvaci: in any way

Introduction

Tautology: ‘all directions anywhere’

Kvaci means ‘anywhere’ (PED), but it is commonly paired with another locative adverb so it becomes redundant. For instance, ‘all directions anywhere’:

• On traversing all directions with the mind one finds no one anywhere more beloved oneself.
☸ Sabbā disā anuparigamma cetasā
Nevajjhagā piyataramattanā kvaci (Ud.47).

Tautology: ‘in any place anywhere’

Or ‘in any place anywhere’ in the mocking, ironic, improbable verse:

• If there exists any place anywhere where without work one won’t decline, that indeed is the Untroubled’s path.
☸ Sace atthi akammena koci kvaci na jīvati nibbānassa hi so maggo (S.1.218).

Emphasis: ‘in any way’

Sometimes kvaci implies the emphasis, ‘in any way’:

1) Though a youth, he is not attached in any way.
☸ yo yobbane nopanibajjhate kvaci (Sn.v.218).

2) May attachment to charming things of any kind never in any way or in any place surge within me;
☸ Mā me kvacani katthaci kiñcana rajanīyesu dhammesu rāgo udapādi (A.3.170).

Other renderings: DOP and Bodhi

DOP seems to reject the emphatic effect of kvacani, because it explains it as ‘somewhere, anywhere, in or regard to anything.’ But Bodhi accepts it, saying ‘Let no lust at all arise in me anywhere in any way regarding things provocative of lust’ (NDB p.762).

Illustrations

kvacani, in any way

• I am not in any way anything “belonging to anyone”
☸ nāhaṃ kvacani kassaci kiñcanatasmiṃ

... And not in any way is there anywhere anything “belonging to me.”
na ca mama kvacani katthaci kiñcanatātthī ti (M.2.263-4, A.1.206, A.2.176-7).

Comment:

The Uposatha Sutta (A.1.206) says the particular application of this contemplation is in personal relationships, where:

1) a man’s parents know him as their son, and he knows them as his parents
☸ ayaṃ amhākaṃ putto ti so pi jānāti ime mayhaṃ mātāpitaro ti.

2) a man’s slaves and servants know him as their master, and he knows them as his slaves and servants
☸ ayaṃ amhākaṃ ayyo ti. So pi jānāti ime mayhaṃ dāsakammakaraporisā ti.

This reflection therefore helps overcome the idea that beings possess each other.

KH

*Khaya

Renderings

• khaya: destruction

• parikhaya: destruction

Illustrations

Illustration: khayo, destruction

The destruction of attachment, hatred, and undiscernment of reality: this is called the Untroubled.
☸ Yo kho āvuso rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati nibbānan ti (S.4.251).

Illustration: khayāya, destruction

Apply yourself to the destruction of craving
☸ taṇhakkhayāya paṭipajjatha

For the destruction of craving, Rādha, is the Untroubled
☸ taṇhakkhayo hi rādha nibbānan ti (S.3.190).

Illustration: khayāya, destruction

Meditation through mindfulness with breathing if developed and cultivated leads to the destruction of perceptually obscuring states.
☸ Ānāpānasatisamādhi bhikkhave bhāvito bahulīkato āsavānaṃ khayāya saṃvattati (S.5.340).

Illustration: parikkhayaṃ gaccheyya, destroyed

If a man let two or three drops of water fall onto a red-hot iron plate, slow might be the falling of the water drops
☸ dandho bhikkhave udakaphusitānaṃ nipāto

but then they would be quickly destroyed and consumed
☸ khippameva parikkhayaṃ pariyādānaṃ gaccheyya (S.4.190).

Illustration: parikkhayā, destruction

Destroyed the first three ties to individual existence
☸ tiṇṇaṃ saṃyojanānaṃ parikkhayā (A.1.234).

Illustration: parikkhayā, destruction

The destruction of the spiritually fettering delight in individual existence
☸ Nandibhavaparikkhayā (S.1.2).

Illustration: parikkhayā, destruction

Destroyed craving for states of individual existence.
☸ bhavataṇhāparikkhayā (It.44).

*Khila

Renderings

• khilajāta: hardhearted

• khila: hardheartedness

• khila: remissness in practising the teaching

• cetokhilā: remissness in practising the teaching

Introduction

Remissness in practising the teaching

PED says khila means ‘waste or fallow land’ and that figuratively it therefore means ‘barrenness of mind.’ In fact barren land is pāpabhumi (S.4.315), and since ‘barren’ means ‘unproductive,’ it is hard to see how the mind could be meaningfully called ‘barren.’ This figurative sense is more appropriate if applied to the unproductiveness of a negligent bhikkhu, who, for various reasons does not apply himself properly to the practice. In this sense we call khila ‘remissness in practising the teaching,’ for example in the following passage:

• One whose mind does not incline to vigour, application, perseverance, and inward striving... this is the first variety of remissness in practising the teaching.
☸ Yassa cittaṃ na namati ātappāya anuyogāya sātaccayā padhānāya ayaṃ paṭhamo cetokhilo... ayaṃ pañcamo cetokhilo (D.3.237-8).

Hardheartedness

The DOP says khilo can mean land that is hardened by lack of rain. This supports our second rendering for khilo, ‘hardheartedness.’

With pabhindati

In both meanings, khila is used with the verb pabhindati:

• He should split asunder the hardheartedness he might have towards his companions in the religious life.
☸ sabrahmacārīsu khilaṃ pabhinde (Sn.v.973).

• Perhaps Venerable Channa has split asunder his remissness in practising the teaching.
☸ taṃ āyasmā channo... khilaṃ pabhindi (S.3.134).

Illustrations

Illustration: khilajātā, hardhearted

If a bhikkhunī, having given quarters to a bhikkhunī, should, being angry and displeased, throw her out or have her thrown out, it is an offence of pācittiya.

‘Being angry and displeased’ means being displeased, aggressive, and hardhearted
☸ Kupitā anattamanā ti anabhiraddhā āhatacittā khilajātā (Vin.4.292).

Illustration: khilajāto, hardhearted

If a bhikkhu gives robe material to a bhikkhu, but then, angry and displeased, snatches it back or has it snatched back, it is an offence of nissaggiya pācittiya.

‘Being angry and displeased’ means being displeased, aggressive, and hardhearted
☸ Kupito anattamano ti anabhiraddho āhatacitto khilajāto (Vin.3.255).

Illustration: khilajāto, hardhearted

If a bhikkhu, full of hatred, hateful, upset, groundlessly accuses a bhikkhu of being pārājika, thinking, ‘Maybe I could make him fall from the religious life,’ then, whether he is later interrogated about it or not, if the accusation is unfounded and the bhikkhu admits his iniquity, it is a saṅghādisesa offence.

‘Full of hatred, hateful’ means angry, displeased, displeased, aggressive, and hardhearted
☸ Duṭṭho doso ti kupito anattamano anabhiraddho āhatacitto khilajāto (Vin.3.163).

Illustration: khilajāto, hardhearted

If one is possessed of five factors, though one listens to the teaching it is not possible to enter the way of rightness comprised of spiritually wholesome factors. Which five? ... if one is aggressive and hardhearted towards the teacher
☸ suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi... dhammadesake āhatacitto hoti khilajāto (A.3.175-6).

Illustration: khilaṃ, hardheartedness

When being reproved, being mindful he should welcome it.
☸ Cudito vacībhi satimāhinande

He should split asunder the hardheartedness he might have towards his companions in the religious life.
☸ sabrahmacārīsu khilaṃ pabhinde (Sn.v.973).

Illustration: akhilaṃ, hardheartedness

Being free of hardheartedness towards all beings, that is the path for attaining the brahmā world
☸ Akhilaṃ sabbabhutesu so maggo brahmapattiyā ti (S.4.118).

Illustration: vigatakhilo, hardheartedness

Not ill-tempered, free of hardheartedness, am I, said the Blessed One,
☸ Akkodhano vigatakhilo hamasmi (Sn.v.19).

Illustration: khilo, hardheartedness

Those who are full of hatred dispute, of course. But some whose hearts are set on Truth also dispute. However, a sage does not enter a dispute that has arisen, therefore he is free of hardheartedness in every respect.
☸ Tasmā muni natthi khilo kuhiñci (Sn.v.780).

Illustration: akhilo, remissness in practising the teaching

He indeed is imperturbable, free of remissness in practising the teaching, and free of unsureness [about the excellence of the teaching].
☸ Sa ve anejo akhilo akaṅkho (Sn.v.477).

Illustration: khilo, remissness in practising the teaching

Three forms of remissness in practising the teaching:
☸ Tayome bhikkhave khilā

• The remissness in practising the teaching due to attachment
☸ rāgo khilo

• The remissness in practising the teaching due to hatred,
☸ doso khilo

• The remissness in practising the teaching due to undiscernment of reality
☸ moho khilo

This noble eightfold path should be developed for the full understanding of these three forms of remissness in practising the teaching, for the profound understanding of them, for their destruction, for their abandonment.
☸ Imesaṃ kho bhikkhave tiṇṇannaṃ khilānaṃ abhiññāya pariññāya parikkhayāya pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo ti (S.5.57).

Illustration: vigatakhilo, remissness in practising the teaching

He meditates free of suffering and free of remissness in practising the teaching,
☸ Vītaddaro vigatakhilo va jhāyati (Th.v.525-6).

Illustration: cetokhilā, remissness in practising the teaching; hardhearted

Five varieties of remissness in practising the teaching
☸ pañca cetokhilā

Five varieties of remissness in practising the teaching (pañca cetokhilā)

One is unsure, doubtful, undecided about, and has no faith in
☸ idhāvuso bhikkhu satthari... dhamme... saṅghe... sikkhāya... kaṅkhati vicikicchati nādhimuccati na sampasīdati

• the [perfection of the] Teacher’s [enlightenment]

• the [excellence of the] teaching

• the [excellent qualities of the] community of disciples

• the [excellence of the] training

or is angry, displeased, aggressive, and hardhearted towards one’s companions in the religious life (sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto).

Of such the mind does not incline to vigour, application, perseverance, and inward striving.
☸ tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccayā padhānāya

For one whose mind is not inclined to vigorous endeavour, application, perseverance, and inward striving, this is the first variety of remissness in practising the teaching.
☸ yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya ayaṃ paṭhamo cetokhilo.

Puna caparaṃ āvuso bhikkhu dhamme kaṅkhati vicikicchati... pe... saṅghe kaṅkhati vicikicchati... sikkhāya kaṅkhati vicikicchati...

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so āvuso bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya ayaṃ pañcamo cetokhilo (D.3.237-8).

Illustration: khilaṃ, remissness in practising the teaching

―May Venerable Ānanda speak to me about the practice such that I might see the nature of reality.
☸ karotu me āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyanti.

―Even with just this I am pleased with Venerable Channa. Perhaps Venerable Channa has opened himself up and split asunder his remissness in practising the teaching.
☸ Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ āyasmā channo āvī akāsi khilaṃ pabhindi (S.3.134).

Illustration: akhilo, remissness in practising the teaching

Therefore [be] free of remissness in practising the teaching in this world. [Be] applied to inward striving. Having abandoned the [five] hindrances, [be] pure.
☸ Tasmā akhilo idha padhānavā nīvaraṇāni pahāya visuddho (Th.v.1222).

Illustration: akhilo, remissness in practising the teaching

Having crossed to the Far Shore he is free of remissness in practising the teaching
☸ tiṇṇo ca pāraṃ akhilo (Sn.v.1059).

Comment:

Arahants are incapable of being negligently applied [to the practice] (abhabbā te pamajjituṃ, S.4.125).

Illustration: khilāni, states of remissness in practising the teaching

Having overcome Māra’s false trails and paths, [the Blessed One] lives the religious life having split asunder his states of remissness in practising the teaching.
☸ Ummaggapathaṃ mārassa abhibhuyya carati pabhijja khilāni (Th.v.1242).

*Khema

Renderings

• khema: safety

• khema: security

• khema: sure

• khema: place of safety

• khemin: one who has reached safety from [the danger of] bondage [to individual existence] (=yogakkhemin)

• khemattaṃ: one who has reached safety from [the danger of] bondage [to individual existence] (=yogakkhemin)

Introduction

Khemin and khematta = yogakkhemin

Khemin and khematta occur only in verses and are abbreviations for yogakkhemin, meaning ‘One who has reached safety from [the danger of] bondage [to individual existence].’ They are dealt with under Yogakkhema.

Illustrations

Illustration: khemato, safety

Seeing negligence [in the practice] as danger, and diligence [in the practice] as safety.
☸ Pamādaṃ bhayato disvā appamādañca khemato (Th.v.980).

Illustration: khema, safety

Looking for safety sages therefore abandon possessiveness and live the religious life.
☸ Tasmā munayo pariggahaṃ/ Hitvā acariṃsu khemadassino (Sn.v.809).

Illustration: khemaṃ, safety

There will be safety; there will be danger.
☸ khemaṃ bhavissati bhayaṃ bhavissati (D.1.11).

Illustration: khemo, safety

Two trains of thought often occur to the Perfect One, the Arahant, the Perfectly Enlightened One: the thought of [others’] safety and the thought of physical seclusion.
☸ Tathāgataṃ bhikkhave arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti khemo ca vitakko paviveko ca (It.31).

Comment:

Parenthesising ‘others’ is justified by the two sentences that follow:

• The Perfect One takes pleasure and delight in non-hostility. In doing so, this thought often occurs: ‘By this behaviour I harm no one at all, whether weak or strong.’
☸ Avyāpajjhārāmo bhikkhave tathāgato avyāpajjharato. Tamenaṃ bhikkhave tathāgataṃ avyāpajjhārāmaṃ avyāpajjharataṃ esova vitakko bahulaṃ samudācarati: imāyāhaṃ irīyāya na kiñci vyābādhemi tasaṃ vā thāvaraṃ vā ti (It.31).

Illustration: khemo, safety

For one who is imperturbable, for one who understands [the teaching], there is no accumulated merit or demerit. Abstaining from [karmically consequential] endeavours, he sees safety everywhere.
☸ Anejassa vijānato natthi kāci nisaṅkhiti
Virato so viyārambhā khemaṃ passati sabbadhi (Sn.v.953).

Illustration: khemato, safety

Seeing danger in sensuous pleasures, and safety in the practice of unsensuousness
☸ Kāmesvādīnavaṃ disvā nekkhammaṃ daṭṭhu khemato (Thī.v.226).

Illustration: khema, safety

[The noble eightfold path] leads to great safety
☸ Mahākhemaṅgamo (Th.v.422).

Illustration: khema, safety

Disputes have but two fruits, I declare [i.e. jubilation and dejection]. Seeing this, you should not dispute. Recognise that safety is a state that is without dispute.
☸ Etampi disvā na vivādayetha khemābhipassaṃ avivādabhūmiṃ (Sn.v.896).

Illustration: kheme, safe

She goes somewhere safe, not dangerous
☸ kheme appaṭibhaye gacchati (Vin.4.296).

Illustration: khemā, safe

The River Ajakaraṇī is safe, pleasant, delightful.
☸ Khemā ajakaraṇī sivā surammā ti (Th.v.310).

Illustration: khemaṃ, safe

Those are not safe refuges. Those are not the supreme refuge.
☸ Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ (Dh.v.189).

Illustration: khemaṃ, safe

Just as a man, laden with wealth and riches, might travel on a desert road where food was scarce and danger abounded, and after a time he would cross the desert and arrive at the edge of a village, safe and free of danger.
☸ Seyyathā pi mahārāja puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ ti (D.1.73).

Illustration: khemino, safe [from the danger of bondage to individual existence]

May all creatures be happy and safe [from the danger of bondage to individual existence].
☸ Sukhino va khemino hontu sabbe sattā (Sn.v.145).

Illustration: khemaṃ, sure

I shall follow that griefless, stainless, sure, eightfold, direct path, by which the great seers have crossed [to the Far Shore].
☸ Asokaṃ virajaṃ khemaṃ ariyaṭṭhaṅgikaṃ ujuṃ
Taṃ maggaṃ anugacchāmi yena tiṇṇā mahesino (Thī.v.360).

Illustration: khemaṃ, sure

The sure word which the Buddha speaks for the attainment of nibbāna.
☸ Yaṃ buddho bhāsatī vācaṃ khemaṃ nibbānapattiyā (Sn.v.454).

Illustration: khemaṃ, place of safety

In a time of peril, people migrate to places of safety
☸ Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti (A.3.104).

G

*Gaṇḍa

Renderings

• gaṇḍa: carbuncle

Introduction

Carbuncles and ordination

Gaṇḍa is a serious disease that can block a bhikkhu candidate’s ordination (na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabbo, Vin.1.73). Accordingly, it seems appropriate to call gaṇḍa ‘carbuncle,’ not ‘boil,’ because a carbuncle is ‘somewhat like a boil, but more serious in its effects’ (http:// dictionary.reference.com). One would not expect a boil to block one’s ordination.

The body as a carbuncle

The body is compared to a gaṇḍa with nine orifices (nava vaṇamukhāni A.4.386). Whatever flows out of a gaṇḍa is foul, foul-smelling, and disgusting (asuciññeva pagghareyya duggandhañceva pagghareyya jegucchiyaññeva pagghareyya). This again suggests carbuncle, not boil, because a carbuncle ‘is an abscess larger than a boil, usually with one or more openings, draining pus onto the skin’ (en.wiktionary.org).

The aggregates: carbuncles

The five aggregates are like five carbuncles, presumably because of the chronic misery associated with them:

• Whatever phenomena are connected with the five aggregates, he sees those states... as an illness, as a carbuncle...
☸ so yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme... rogato gaṇḍato... samanupassati (M.1.435-7; A.4.422-6).

For full quote, see Illustrations.

The notion “I am”: carbuncle

The Buddha applied the term metaphorically to the notion “I am”:

The notion “I am” is a matter of thinking in personal terms
☸ asmī ti maññitametaṃ

‘I am this’ is a matter of thinking in personal terms
☸ ayamahamasmī ti maññitametaṃ

‘I will be’ is a matter of thinking in personal terms
☸ bhavissan ti maññitametaṃ

‘I will not be’ is a matter of thinking in personal terms
☸ na bhavissan ti maññitametaṃ

... Thinking in personal terms is an illness, a carbuncle, a [piercing] arrow. Therefore train yourselves with the thought, ‘We will live with minds free of thinking in personal terms’
maññitaṃ bhikkhave rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ tasmātiha bhikkhave amaññamānena cetasā viharissāmāti evaṃ hi vo bhikkhave sikkhitabbaṃ (S.4.203).

Sensuous pleasures: carbuncle

Sensuous pleasures are called a carbuncle because they are associated with carbuncles, presumably meaning the aggregates, or even the notion “I am”:

• Bhikkhus, ‘carbuncle’ is an epithet for sensuous pleasures. Why so? Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of carbuncles in this lifetime, nor in the hereafter, therefore ‘carbuncle’ is an epithet for sensuous pleasures.
☸ gaṇḍo ti bhikkhave kāmānametaṃ adhivacanaṃ. Kasmā ca bhikkhave gaṇḍo ti kāmānametaṃ adhivacanaṃ. Yasmā ca kāmarāgarattāyaṃ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi gaṇḍā na parimuccati samparāyikāpi gaṇḍā na parimuccati. Tasmā gaṇḍanti kāmānametaṃ adhivacanaṃ (A.3.310).

Illustrations

Illustration: gaṇḍo, carbuncle

Bhikkhus, suppose there was a carbuncle many years old, and which had nine openings, nine orifices. Whatever oozes out of them would be foul, foul-smelling, and disgusting.
☸ gaṇḍo anekavassagaṇiko tassassu nava vaṇamukhāni nava abhedanamukhāni tato yaṃ kiñci pagghareyya asuciññeva pagghareyya duggandhañceva pagghareyya jegucchiyaññeva pagghareyya.

A ‘carbuncle’ is a metaphor for this [wretched human] body made of the four great material phenomena.
☸ 'Gaṇḍo ti kho bhikkhave imasseva cātummahābhūtikassa kāyassa adhivacanaṃ

It has nine openings, nine orifices.
☸ tassa nava vanamukhāni nava abhedanamukhāni

Whatever oozes out of them is foul, foul-smelling, and disgusting.
☸ yaṃ kiñci paggharati asuciññeva paggharati duggandhaññeva paggharati jegucchiyaññeva paggharati (A.4.386).

Illustration: gaṇḍaṃ, carbuncle

Whatever bhikkhunī, without having obtained permission from a community or group of bhikkhunīs, should together with a man, the one with the other, make a carbuncle or a scab that has formed on the lower part of her body burst or break, or allow it to be washed, smeared, bound up, or unbound, there is an offence of pācittiya.
☸ Yā pana bhikkhunī pasākhe jātaṃ gaṇḍaṃ vā ruhitaṃ vā anapaloketvā saṅghaṃ vā gaṇaṃ vā purisena saddhiṃ ekenekā bhedāpeyya vā phālāpeyya vā dhovāpeyya vā ālimpāpeyya vā bandhāpeyya vā mocāpeyya vā pācittiyan ti (Vin.4.316).

Illustration: gaṇḍaṃ, carbuncle

He regards whatever phenomena there that are connected with the five aggregates, as unlasting, as intrinsically unsatisfactory, as an illness, as a carbuncle, as a [piercing] arrow, as suffering, as an affliction, as alien, as destined to decay, as void [of personal qualities], as void of personal qualities.
☸ so yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati (M.1.435).

*Gilānapaccayabhesajjaparikkhāra

Renderings

• gilānapaccayabhesajjaparikkhāra: necessities, remedies, and essentials [that are needed] when ill

• gilānapaccayabhesajjaparikkhāra: therapeutic requisites

Introduction

Full and abbreviated terms

Gilānapaccayabhesajjaparikkhāraṃ means ‘necessities, remedies, and essentials [that are needed] when ill.’ This is unwieldy. We usually abbreviate it to ‘therapeutic requisites.’

• Properly reflecting, he uses therapeutic requisites simply to ward off troublesome feelings that have arisen and for maximum freedom from affliction.
☸ Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya avyābajjhaparamatāya (A.3.338).

Gilānapaccayabhesajjaparikkhāra: not ‘medicinal requisites’

We call it ‘therapeutic requisites’ not ‘medicinal requisites,’ because its most prominent aspect is the five nutritive substances which bhikkhus can consume in the evening:

• These five remedies, that is to say ghee, fresh butter, oil, honey, molasses, are remedies and are also agreed upon as remedies, and although they serve as nutriment for people yet they cannot be reckoned as substantial food.
☸ imāni kho pañca bhesajjāni seyyathīdaṃ sappi navanītaṃ telaṃ madhu phāṇitaṃ bhesajjāni ceva bhesajjasammatāni ca lokassa āhāratthañca pharanti na ca oḷāriko āhāro paññāyati (V.1.200).

Parsing of gilānapaccayabhesajjaparikkhāraṃ

The correct parsing of gilānapaccayabhesajjaparikkhāraṃ can be judged from these quotes:

1) Now at that time monks became ill and needed remedies.
☸ Tena kho pana samayena bhikkhu gilānā honti attho ca hoti bhesajjehi (Vin.4.100).

2) ‘Give food for the sick, give food for those who nurse the sick, give remedies for the sick’
☸ Gilānabhattaṃ detha. Gilānupaṭṭhākabhattaṃ detha. Gilānabhesajjaṃ dethā ti (Vin.1.72).

3a) A four-month invitation [to ask] for necessities can be accepted by a bhikkhu who is not ill.
☸ Agilānena bhikkhunā cātumāsapaccayapavāraṇā sāditabbā (Vin.4.102).

3b) A four-month invitation [to ask] for necessities can be accepted by a bhikkhu who is not ill means: an invitation [to ask] for necessities [that are needed] when ill may be accepted.
☸ Agilānena bhikkhunā cātumāsappaccayapavāraṇā sāditabbā ti: gilānapaccayapavāraṇā sāditabbā (Vin.4.102).

3c) If one should accept for longer than that means: there is an invitation limited to remedies, not limited to nights etc.
☸ Tato ce uttariṃ sādiyeyyāti: atthi pavāraṇā bhesajjapariyantā na rattipariyantā (Vin.4.103).

From these we conclude:

1) When people are ill, there is a ‘need’ for remedies (attho ca hoti).

2) Gilānabhesajjaṃ means ‘remedies for the sick.’

3a) Paccaya means ‘necessities’.

3b) Gilānapaccaya means ‘necessities [that are needed] when ill.’

3c) Gilānapaccaya is a near synonym of bhesajja.

In verse: paccaya

In verse gilānapaccayabhesajjaparikkhāra is sometimes abbreviated to paccaya:

• ‘Good for those of Aṅga and Magadha whose robe material, almsfood, therapeutic requisites, abodes, veneration, and homage this one enjoys. Good for them,’ he said.
☸ Lābhā aṅgānaṃ magadhānaṃ yesāyaṃ paribhuñjati
Cīvaraṃ piṇḍapātañca paccayaṃ sayanāsanaṃ
Paccuṭṭhānañca sāmīciṃ tesaṃ lābhā ti cābravi (Th.v.484).

• ‘Do not foster craving for robe material, almsfood, therapeutic requisites, and abodes.
☸ Cīvare piṇḍapāte ca paccaye sayanāsane etesu taṇhaṃ mākāsi (Sn.v.339).

Illustrations

Illustration: gilānapaccayabhesajjaparikkhārehi, therapeutic requisites

Brahmanists and householders are helpful, bhikkhus, in providing you with robe material, almsfood, abodes, and therapeutic requisites.
☸ Bahūkārā bhikkhave brāhmaṇagahapatikā tumhākaṃ ye te paccupaṭṭhitā cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajjaparikkhārehi (It.111).

*Guṇa

Renderings

• guṇa: times

• guṇa: spiritual quality

• guṇa: quality

• guṇa: level of

• guṇa: stage of

• guṇa: way/manner

• guṇa: practice

• guṇa: kind of

• guṇa: variety

• guṇa: layered

• guṇavant: virtuous

• saguṇaṃ karoti: to fold

Introduction

Guṇā: constituent parts

The only problem with guṇa is its use in pañcakāmaguṇā, which is often called ‘the five strands of sense pleasure.’ The word ‘strand’ is used because rope is made of strands, where strands are its constituent parts, says PED. If this is the case, then guṇā would be less confusingly called constituent parts, not strands.

Guṇā: kinds of

Norman says ‘It is sometimes said that guṇā has no meaning in kāmaguṇā. It actually means “kinds of... ”’ (Group of Discourses, p.160, note 50-51).

Guṇā: varieties of

We say ‘kinds of’ in the phrase ‘he undertakes and practises some kind of austerity’ (aññataraṃ vā pana tapoguṇaṃ samādāya vattati: M.2.36). Bodhi likewise says ‘some kind of asceticism’; but we say ‘varieties’ in the phrase pañcime bhikkhave kāmaguṇā: ‘five varieties of sensuous pleasure.’

The other guṇa

There are two words guṇa, the other one meaning ‘ball, cluster, chain,’ and which commonly substitutes with guḷa:

• the elephant that bursts all its fastenings and chains
☸ nāgoca sandānaguṇāni chetvā (D.2.274).

• one adorned with a chain of garlands
mālāguṇaparikkhittāpi (M.1.286).

Also antaguṇaṃ (mesentary), is part of this group.

Illustrations

Illustration: guṇaṃ, times

However many superhuman displays of psychic power the ascetic Gotama performs, I will perform twice (two times) as many.
☸ iti yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati taddiguṇaṃ taddiguṇāhaṃ karissāmī ti (D.3.13).

Illustration: guṇaṃ, times

When some business is to be done he lets you have twice (two times) the money you ask for.
☸ uppanne kiccakaraṇīye taddiguṇaṃ bhogaṃ anuppadeti (D.3.187).

Illustration: guṇaṃ, two times/one time

They do not go to the Far Shore twice (two times); this [Far Shore] is not experienced [even] once (one time).
☸ Na pāraṃ diguṇaṃ yanti na idaṃ ekaguṇaṃ mutaṃ (Sn.v.714).

Illustration: guṇaṃ, times

However much Anopamā weighs, that daughter of yours, I will give you eight times that in gold and gems [as a dowry].
☸ Yattakaṃ tulitā esā tuyhaṃ dhītā anūpamā.
Tato aṭṭhaguṇaṃ dassaṃ hiraññaṃ ratanāni ca (Thī.v.153).

Illustration: guṇā, times

By giving a gift to an animal, the gift may be expected to repay a hundredfold (hundred times).
☸ tatrānanda tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā (M.3.255).

Illustration: saguṇaṃ katvā, to fold

Having folded them, his [outer and upper] robes are to be given to him.
☸ Saguṇaṃ katvā saṅghāṭiyo dātabbā (Vin.1.46).

Illustration: guṇaṃ, fold

Come, Ānanda, double up my outer robe for me; I am tired and will lie down.
☸ catugguṇaṃ saṅghāṭi paññapehi (D.2.128).

Comment:

The outer robe is double thickness. Folding it once makes it four thicknesses (catugguṇaṃ).

Illustration: guṇaṃ, fold

On a doubled-up robe I will lie down
☸ catugguṇaṃ patthara me nipacchaṃ (D.2.135).

Illustration: guṇaṃ, fold

Then the Blessed One having doubled up his outer robe lay down on his right side in the lion’s posture
☸ Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkiṇena passena sīhaseyyaṃ kappesi (A.5.126).

Illustration: guṇā, layered

I allow sandals with one layer. Bhikkhus, double-layered sandals should not be worn; triple-layered sandals should not be worn, multi-layered sandals should not be worn.
☸ anujānāmi bhikkhave ekapalāsikaṃ upāhanaṃ. Na bhikkhave diguṇā upāhanā dharetabbā. Na tiguṇā upāhanā dharetabbā na guṇaṅguṇūpāhanā dhāretabbā (Vin.1.185).

Illustration: guṇaṃ, layered

I allow you bhikkhus three robes: a double-layered outer robe, a single-layered upper robe, a single-layered inner robe.
☸ anujānāmi bhikkhave ticīvaraṃ: diguṇaṃ saṅghāṭiṃ ekacciyaṃ uttarāsaṅgaṃ ekacciyaṃ antaravāsakan ti (Vin.1.288).

Illustration: guṇaṃ, layered

When garments are thin from use, I allow a four-layered outer robe, a double-layered upper robe, a double-layered inner robe.
☸ anujānāmi bhikkhave... utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ dviguṇaṃ uttarāsaṅghaṃ dviguṇaṃ antaravāsakaṃ Vin.1.290).

Illustration: guṇā, varieties

These are the five varieties of sensuous pleasure.
☸ Pañcime bhikkhave kāmaguṇā

Visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ cakkhuviññeyyā rūpā iṭṭhā kantāmanāpā piyarūpā kāmūpasaṃhitā rajaniyā.

and likewise for audible objects, smellable objects, tasteable objects, and tangible objects.

Illustration: guṇaṃ, kind of

He undertakes and practises some kind of austerity
☸ aññataraṃ vā pana tapoguṇaṃ samādāya vattati (M.2.36).

Illustration: guṇa, way/manner

Those who talk aggressively, dogmatically, arrogantly, offending in an ignoble way, seeking to expose each other's faults,
☸ Ye viruddhā sallapanti viniviṭṭhā samussitā
Anariyaguṇamāsajja aññamañña vivaresino (A.1.199).

Illustration: guṇā, stages

Time flies by, the nights swiftly pass; the stages of life successively desert us.
☸ Accenti kālā tarayanti rattiyo vayoguṇā anupubbaṃ jahanti (S.1.3).

Illustration: guṇe, level

―’Soṇa, when its strings were neither too tight nor too loose but adjusted to an even level, was your lute tuneful and good for playing?’
☸ na accāyatā honti na atisithilā same guṇe patiṭṭhitā

―’Yes, bhante’ (A.3.375; Vin.1.182).

Illustration: guṇavant, virtuous

Two virtuous bhikkhunīs
☸ dve bhikkhunīyo hi guṇavatiyo (Thī.v.399).

Illustration: guṇavant, virtuous

He had another wife, a moral, virtuous, and glorious woman.
☸ Tassapi aññā bhariyā sīlavatī guṇavatī yasavatī ca (Thī.v.445).

Illustration: guṇā, practice

Thus perhaps I may drive him away from this religious life: I may drive him away from bhikkhuhood, asceticism, the aggregate of virtuous practices, the practice of austerity.
☸ Appevanāma naṃ imamhā brahmacariyā cāveyyanti bhikkhubhāvā cāveyyaṃ samaṇadhammā cāveyyaṃ sīlakkhandhā cāveyyaṃ tapoguṇā cāveyyaṃ (Vin.3.163-4).

Illustration: guṇā, practice

Venerable Sudinna practised these kinds of ascetic practises: dwelling in the forest, only accepting food given on almsround, wearing rag-robes, walking on uninterrupted house-to-house almsround.
☸ āyasmā sudinno evarūpe dhutaguṇe samādāya vattati: āraññako hoti piṇḍapātiko paṃsukuliko sapadānacāriko (Vin.3.15).

Illustration: guṇe, quality

He who is given to the quality of greed reviles others with his speech.
☸ Yo lobhaguṇe anuyutto so vacasā paribhāsati aññe (Sn.v.663).

Illustration: guṇa, spiritual quality

Administrating the community of bhikkhus though being full of despicable spiritual qualities.
☸ Guṇahīnā pi saṅghamhi voharantā (Th.v.955).

Illustration: guṇesu, spiritual quality

In the midst of those who are pure, well behaved, with good spiritual qualities, one should constantly guard speech and mind.
☸ Tasmā suci pesala sādhu guṇesu
Vācaṃ manaṃ satataṃ parirakkheti (Sn.v.678).

*Gutta

Renderings

• gutta: safeguarded

• gutta: guarded [by mindfulness]

Introduction

Indriyesu guttadvāro: linked to mindfulness

Because indriyesu guttadvāro is linked to mindfulness, it implies that the sense faculties are not just ‘guarded,’ but guarded by mindfulness, which should therefore be parenthesised.

• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.
☸ Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti (A.3.138).

Indriyesu guttadvāro: linked to mindfulness via saṃvara

Indriyesu guttadvāro is sometimes linked to mindfulness via saṃvara, again implying that the sense faculties are not just ‘guarded,’ but guarded by mindfulness. These quotes show saṃvara’s relationship to mindfulness:

1) When a bhikkhu has developed and cultivated mindfulness of the body, the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome... In this way there is restraint [of the sense faculties] [from grasping, through mindfulness].
☸ kāyagatā sati bhāvitā bahulīkatā cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti... evaṃ kho bhikkhave saṃvaro hoti (S.4.200).

2) What is the condition that nourishes unrestraint of the sense faculties? Lack of mindfulness and full consciousness, one should reply.
☸ Ko cāhāro indriyāsaṃvarassa? Asatāsampajaññan tissa vacanīyaṃ (A.5.113).

3) What is the condition that nourishes restraint of the sense faculties [from grasping, through mindfulness]? Mindfulness and full consciousness, one should reply.
☸ Ko cāhāro indriyasaṃvarassa. Satisampajaññantissa vacanīyaṃ (A.5.115).

‘One with sense portals unguarded [by mindfulness]’: definition

―By virtue of what attributes, Master Kaccāna, is one ‘with sense portals unguarded [by mindfulness]’?”
☸ kittāvatā nu kho bho kaccāna aguttadvāro hotī ti?

―In this regard, brahman, in seeing a visible object via the visual sense, some person is intent upon an agreeable visible object and troubled by a disagreeable visible object.
☸ Idha brāhmaṇa ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati appiyarūpe rūpe vyāpajjati

... He abides without having established mindfulness of the body, with an undeveloped mind, and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
☸ anupaṭṭhitakāyasati ca viharati parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā na nirujjhanti

... It is in such a way, brahman, that one has sense portals unguarded [by mindfulness]
☸ Evaṃ kho brāhmaṇa aguttadvāro hotī ti (S.4.120).

‘One with sense portals guarded [by mindfulness]’: definition

And how is a bhikkhu one with sense portals guarded [by mindfulness]?
☸ kathañca bhikkhave bhikkhu indriyesu guttadvāro hoti.

In this regard, in seeing a visible object via the visual sense, a bhikkhu does not grasp its aspects and features. Since, by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him. He applies himself to the restraint of the faculty [from grasping, through mindfulness], he supervises the faculty of sight [with mindfulness], he attains restraint of the faculty of sight [through mindfulness].
☸ cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānuvyañjanaggāhī yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjati.

Suppose a chariot harnessed to thoroughbreds was standing ready on even ground at a crossroads, with a goad on hand. Then a proficient handler, a trainer of horses to be tamed, would mount it and, taking the reins in his left hand and the goad in his right, would drive away and return by any route he wants, whenever he wants.

So, too, a bhikkhu trains in

• supervising these six sense faculties [with mindfulness]
☸ imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati

• restraining them [with mindfulness]
☸ saṃyamāya sikkhati

• taming them [with mindfulness]
☸ damāya sikkhati

• calming them [with mindfulness]
☸ upasamāya sikkhati

In this way a bhikkhu has sense portals guarded [by mindfulness].
☸ evaṃ kho bhikkhave bhikkhu indriyesu guttadvāro hoti (S.4.176).

Illustrations

Illustration: gutta, guarded [by mindfulness]

To one with sense portals guarded [by mindfulness], watching shows is a thorn.
☸ indriyesu guttadvārassa visūkadassanaṃ kaṇṭako (A.5.134).

Illustration: guttaṃ, guarded [by mindfulness]

A mind that is guarded [by mindfulness] brings happiness.
☸ cittaṃ guttaṃ sukhāvahaṃ (Dh.v.36).

Illustration: gutto, guarded

The wise person, guarded by righteousness, is called righteous.
☸ Dhammassa gutto medhāvī dhammaṭṭho ti pavuccati (Dh.v.257).

Illustration: guttassa, guarded

The strength of a fool, they say, is the strength without strength. But there is no such rejoinder for the strength of one guarded by righteousness.
☸ Abalantaṃ balaṃ āhu yassa bālabalaṃ balaṃ
Balassa dhammaguttassa paṭivattā na vijjati (S.1.222).

Illustration: gutta, guarded [by mindfulness]

Bhikkhus, this is how Nanda has sense portals guarded [by mindfulness]
☸ Tatiradaṃ bhikkhave nandassa indriyesu guttadvāratāya hoti.

Bhikkhus, if Nanda looks at the eastern quarter, applying his whole mind to it, he looks thereat reflecting:
☸ sace bhikkhave nandassa puratthimā disā āloketabbā hoti sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi

‘Thus while I look to the eastern quarter, greed, dejection, and unvirtuous, spiritually unwholesome factors will not pursue me’
☸ evaṃ me puratthimaṃ disaṃ ālokayato na abhijjhā domanassā pāpakā akusalā dhammā anvāssavissantī ti.

Thus indeed in this respect is he fully conscious
☸ itiha tattha sampajāno hoti (A.4.167).

Illustration: guttaṃ, safeguarded

Just as a border city is safeguarded within and without, likewise keep watch over yourself. May the [rare] opportunity [to live the religious life] not pass you by.
☸ Nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ khaṇo vo mā upaccagā (Dh.v.315).

Illustration: gutto, safeguard

When a boy has grown up and has enough wisdom, then his nurse is unconcerned about him, thinking:

• The boy can now safeguard himself. He will not be negligent [in looking after himself].
☸ attaguttodāni kumāro nālaṃ pamādāyā ti (A.3.6).

Illustration: guttā, safeguard

An acrobat told his apprentice Medakathālikā to join him on the bamboo pole and stand on his shoulders, and said:

―‘You protect me, dear Medakathālikā, and I’ll protect you.
☸ tvaṃ samma medakathālike mamaṃ rakkha. Ahaṃ tvaṃ rakkhikissāmi.

‘Thus safeguarding one another, protecting one another, we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’
☸ Evaṃ mayaṃ aññamaññaguttā aññamaññarakkhitā

Medakathālikā replied:

―‘That’s not the way to do it, teacher. You protect yourself, teacher, and I’ll protect myself. Thus, each safeguarding ourselves, and protecting ourselves, we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’
☸ na kho nāmenaṃ ācariya evaṃ bhavissati tvaṃ ācariya attānaṃ rakkha ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma lābhañca lacchāma sotthinā ca caṇḍālavaṃsā orohessāmā ti (S.5.168-9).

*Gocara

Renderings

• gocara: pasture

• gocara: hunting ground

• gocara: feeding ground

• gocara: alms resort

• gocara: suitable alms resort

• gocara: sphere of personal application

• gocara: sphere of activity

• gocara: sphere of application

• gocarāya: searching for food

Illustrations

Illustration: gocarāya, pasture

An unconfined deer in the forest goes where it wishes for pasture
☸ Migo araññamhi yathā abaddho yenicchakaṃ gacchati gocarāya (Sn.v.39).

Illustration: gocarāya, to find some food

Then that gentle mouse came out to find some food.
☸ Atha kho bhikkhave mudumūsī gocarāya pakkami (S.2.270).

Illustration: gocarāya, hunting ground

Having roared three leonine roars, he sets out for the hunting ground.
☸ Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati (A.2.33).

Illustration: gocaro, hunting ground

Sensuous pleasures in this lifetime and in the hereafter, mental images of sensuous pleasures of this lifetime and of the hereafter, both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting ground.
☸ Ye ca diṭṭhadhammikā kāmā ye ca samparāyikā kāmā yā ca diṭṭhadhammikā kāmasaññā yā ca samparāyikā kāmasaññā ubhayametaṃ māradheyyaṃ mārassesavisayo marassesanivāpo mārassesagocaro (M.2.261-2).

Illustration: gocare, feeding ground

Suppose a man caught six animals with different domains and different feeding grounds, and tied them together with a strong rope... Then those six animals would each pull in the direction of its own feeding ground and domain. The snake would pull, thinking, ‘Let me enter an anthill.’ The crocodile would pull, thinking, ‘Let me enter the water.’ The bird would pull, thinking, ‘Let me fly into the sky.’ The dog would pull, thinking, ‘Let me enter a village.’ The jackal would pull, thinking, ‘Let me enter a charnel ground.’ The monkey would pull, thinking, ‘Let me enter a forest.’
☸ Seyyathā pi bhikkhave puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya bandheyya... atha kho te bhikkhave chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñjeyyuṃ. Ahi āviñjeyya vammikaṃ pavekkhāmī ti suṃsumāro āviñjeyya udakaṃ pavekkhāmī ti pakkhi āviñjeyya ākāsaṃ ḍessāmīti kukkuro āviñjeyya gāmaṃ pavekkhāmī ti sigālo āviñjeyya sīvathikaṃ pavekkhāmī ti makkaṭo āviñjeyya vanaṃ pavekkhāmī ti (S.4.198).

Illustration: gocara, pastures; gocara, sphere of personal application

Bhikkhus, possessing eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle. What eleven? Here, a cowherd... is unknowledgeable about pastures.
☸ Ekādasahi bhikkhave aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātikattuṃ. Katamehi ekādasahi. Idha bhikkhave gopālako... na gocarakusalo hoti (A.5.348).

And how is a bhikkhu unknowledgeable about the [proper] sphere of personal application? Here, a bhikkhu does not discern according to reality the [contemplation of the] four bases of mindfulness. It is in this way that a bhikkhu is unknowledgeable about the [proper] sphere of personal application.
☸ Kathañca bhikkhave bhikkhu na gocarakusalo hoti: idha bhikkhave bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti (A.5.349).

Illustration: gocaro, alms resort

One who was formerly a non-Buddhist ascetic has his alms resort amongst prostitutes, widows, fat girls, eunuchs, or bhikkhunīs.
☸ aññatitthiyapubbo vesiyagocaro vā hoti. Vidhavagocaro vā hoti. Thullakumārikagocaro vā hoti. Paṇḍakagocaro vā hoti. Bhikkhunīgocaro vā hoti (Vin.1.70).

Illustration: gocaro, suitable alms resorts

An incoming bhikkhu should ask about suitable and unsuitable alms resorts.
☸ Gocaro pucchitabbo agocaro pucchitabbo (Vin.2.208).

Illustration: agocare, unsuitable alms resorts

In this regard a bhikkhu, properly reflecting, avoids... walking on almsround in such unsuitable alms resorts (yathārūpe agocare carantaṃ), and associating with the sorts of unvirtuous friends that would make his knowledgeable companions in the religious life suspect him of unvirtuous ways of conduct (M.1.10-11).

Illustration: gocaro, sphere of personal application

Purified states known through the eye or ear are found in the Perfect One. They are my path [of practice], my sphere of personal application, but I do not regard them as endowed with personal qualities.
☸ ye vodātā cakkhusotaviññeyyā dhammā saṃvijjanti te tathāgatassa etapathohamasmi etagocaro no ca tena tammayo ti (M.1.319).

Illustration: gocara, sphere of personal application

Come, bhikkhu! Be virtuous. Abide restrained [in conduct] within the constraints of the rules of discipline, and be perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.
☸ ehi tvaṃ bhikkhu sīlavā hohi pātimokkhasaṃvarasaṃvutā viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvi (M.3.2).

Illustration: gocare, sphere of personal application

Keep to your own sphere of personal application, to your ancestral haunts. If you do so, Māra will not get his chance, his opportunity [to attack] you.
☸ Gocare bhikkhave caratha sake pettike visaye. Gocare bhikkhave carataṃ sake pettike visaye na lacchati māro otāraṃ na lacchati māro ārammaṇaṃ

And where is a bhikkhu’s sphere of personal application and ancestral haunt? It is the [contemplation of the] four bases of mindfulness.
☸ ko ca bhikkhave bhikkhuno gocaro sako pettiko visayo yadidaṃ cattāro satipaṭṭhānā (S.5.147-8).

Illustration: gocaro, sphere of personal application

Those people whose perceptually obscuring states are destroyed, who are not attached to existential nourishment, whose sphere of personal application is the state of refined awareness that is void [of the perception of personal qualities] and that is focused upon the unabiding [phenomena], their path of practice is as hard to emulate as that of the birds in the sky.
☸ Yassāsavā parikkhīṇā āhāre ca anissito
Suññato animitto ca vimokkho yassa gocaro
Ākāse va sakuntānaṃ padaṃ tassa durannayaṃ (Dh.v.93).

Illustration: gocare, sphere of personal application

The wise, recognising this special quality of diligence, rejoice in it, taking delight in the Noble People’s sphere of personal application.
☸ Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā (Dh.v.22).

Illustration: gocarā, sphere of personal application

Those who have profoundly understood the five aggregates, whose sphere of personal application is the seven good qualities, those spiritually outstanding people are praiseworthy, the Buddha’s spiritual sons.
☸ Pañcakkhandhe pariññāya sattasaddhammagocarā
Pāsaṃsiyā sappurisā puttā buddhassa orasā (S.3.83).

Comment:

The seven good qualities: In this regard a bhikkhu has faith [in the perfection of the Perfect One’s enlightenment], shame of wrongdoing, a fear of wrongdoing, is learned, energetic, has mindfulness established, and is blessed with penetrative discernment.
☸ Satta saddhammā: idhāvuso bhikkhu saddho hoti hirīmā hoti ottappī hoti bahussuto hoti āraddhaviriyo hoti upaṭṭhitasati hoti paññavā hoti (D.3.252).

Illustration: gocarā, sphere of personal application

What should be his manner of speech? What his sphere of personal application in this world? What should be that resolute bhikkhu’s observances and practices?
☸ Kyāssa vyappathayo assu kyāssassu idha gocarā
Kāni sīlabbatānāssu pahitattassa bhikkhuno (Sn.v.961).

Illustration: gocare, sphere of activity

Then consider fish, also, denizens of the deep, beings with water as their sphere of activity.
☸ Tato macche pi jānātha odake vārigocare (Sn.v.605).

Illustration: gocarāni, spheres of activity

Brahman, these five sense faculties have different domains, different spheres of activity. They do not experience each others’ sphere of activity and domain. What five? The faculties of sight, hearing, smell, taste, and touch.
☸ Pañcimāni brāhmaṇa indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanunabhonti. Katamāni pañca: cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ. (S.5.218).

Illustration: gocara, sphere of application

Possessed of six qualities, a bhikkhu could destroy the Himalayas, the king of mountain ranges, not to speak of vile ignorance. What six?
☸ Chahi bhikkhave dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāya

In this regard a bhikkhu is:
☸ Idha bhikkhave bhikkhū

• proficient in attaining inward collectedness
☸ samādhissa samāpattikusalo hoti

• proficient in maintaining inward collectedness
☸ Samādhissa ṭhitikusalo hoti

• proficient in emerging from inward collectedness
☸ Samādhissa vuṭṭhānakusalo hoti

• proficient in preparing for inward collectedness
☸ Samādhissa kallitakusalo hoti

• knowledgeable about the [proper] sphere of application of inward collectedness
☸ Samādhissa gocarakusalo hoti

• proficient in directing inward collectedness
☸ Samādhissa abhinīhārakusalo hoti (A.3.311).

C

*Capala

Renderings

• capala: fidgety

• capala: fluttery

• capala: puffed up

Introduction

Capala: two meanings

Opinion is divided regarding the meaning of capala.

• PED says: ‘moving to and fro, wavering, trembling, unsteady, fickle.’

• Bodhi says: vain (A.3.391); personally vain (M.1.470);

• Norman says: vain (Th.v.157); unsteady (Dh.v.33).

Thus PED says movement, Bodhi says vanity, and Norman says both. And so do we, but in three words: fidgety, fluttery, and puffed up.

Introduction: uddhacca and capala

Both uddhata and capala which frequently occur together, have double meanings. See Glossary sv Uddhacca. Their double meanings mirror each other, and can grouped as follows:

Group 1:

• uddhata: restless

• capala: fidgety/ fluttery

Group 2:

• uddhata: vain

• capala: puffed up

Double meanings of uddhata and capala: illustrated

The meanings of uddhacca and capala can be illustrated as follows:

1) uddhata, restless

• When one’s mind is restless it is timely to develop the enlightenment factors of tranquillity, inward collectedness, and detached awareness.
☸ Yasmiṃ bhikkhave samaye uddhataṃ cittaṃ hoti kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya... (S.5.115).

2) capala, fluttery:

• Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.
☸ Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ (Dh.v.33).

3) uddhato capalo, vain, puffed up:

• A vain, puffed up bhikkhu clothed in rag-robes does not look glorious because of it. He is like a monkey in a lion-skin.
☸ Uddhato capalo bhikkhu paṃsukūlena pāruto
Kapīva sīhacammena na so tenupasobhati (Th.v.1080).

4) uddhato capalo, vain, puffed up:

• Because of improper contemplation I was addicted to finery. I was vain, puffed up, and afflicted by lust for sensuous pleasure.
☸ Ayoniso manasikārā maṇḍanaṃ anuyuñjisaṃ
Uddhato capalo cāsiṃ kāmarāgena aṭṭito (Th.v.157).

Illustrations

Illustration: capalena, fidgety

When a forest-dwelling bhikkhu visits and lives with the monastic community he should not be restless and fidgety.
☸ Āraññakenāvuso bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena (M.1.470).

Illustration: capalā, fidgety

These bhikkhus say, "We are study bhikkhus, we are study bhikkhus,” but they are restless, frivolous, fidgety, talkative, garrulous, of muddled mindfulness, not fully conscious, inwardly uncollected, mentally scattered, [and are dwelling with] their sense faculties unrestrained [from grasping, through mindfulness].
☸ ime pana dhammayogamhā dhammayogamhā ti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā (A.3.355).

Illustration: capalaṃ, fluttery

Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.
☸ Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ (Dh.v.33).

Illustration: capalo, puffed up

Because of improper contemplation I was addicted to finery. I was vain, puffed up, and afflicted by lust for sensuous pleasure.
☸ Ayoniso manasikārā maṇḍanaṃ anuyuñjisaṃ
Uddhato capalo cāsiṃ kāmarāgena aṭṭito (Th.v.157).

Illustration: capalo, puffed up

A vain, puffed up bhikkhu clothed in rag-robes does not look glorious because of it. He is like a monkey in a lion-skin.
☸ Uddhato capalo bhikkhu paṃsukūlena pāruto
Kapīva sīhacammena na so tenupasobhati (Th.v.1080).

Illustration: capalā, puffed up

With hair sleek with oil, puffed up, wearing eye-shadow, they will travel the highway clad in ivory-coloured clothing.
☸ Telasaṇṭhehi kesehi capalā añjitakkhikā
Rathiyāya gamissanti dantavaṇṇikapārutā (Th.v.960).

*Camma

Renderings

• camma: fascia

• camma: hide

• camma: an animal’s skin

• camma: leather

• camma: leather shield

• camma: leather soundboard

Introduction

Chavi and camma: human skin and fascia

Chavi and camma are the superficial and deep layers of human integument. In translation they are usually called ‘outer skin’ and ‘inner skin.’ We will show that in humans:

1) chavi is skin

2) camma is fascia.

Fascia lies below skin. Fascia is not skin.

Cammi: animal hide

In animals, cammi is equivalent to English ‘hide’ because it means not only the skin of the living animal, but also the leather produced from that skin. Animals do not have chavi. In animals, hair grows on cammi; in humans it grows on chavi.

• Again, one kind of noble thoroughbred horse is not quickened nor does it acquire an earnest attitude [to its work] when it sees the shadow of the goad, nor when its hairs (loma) are struck by the goad, nor when its hide (camma) is struck by the goad. Only when its bone is struck by the goad is it quickened and it acquires an earnest attitude [to its work].
☸ Puna ca paraṃ bhikkhave idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati napi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati. Napi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati. Api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati (A.2.114).

• At the moment the Blessed One saw her, that extensive wound was healed, and (her thigh became covered in) healthy skin (chavi) with hairs (loma) growing on it.
☸ Tassā sahadassanena bhagavato tāva mahāvaṇo rūḷho ahosi succhavi lomajāto (Vin.1.218).

Integumentary system

The integumentary system is the two layers that cover human bodies. The outer layer is ‘skin,’ and the inner layer is called by anatomists either:

1) subcutaneous tissue, or

2) hypodermis, or

3) superficial fascia.

‘Skin’ is comprised of epidermis and dermis. In animals, dermis, the lower part of skin, is the source of leather. Dermis rests on superficial fascia.

If skin is removed, it leaves superficial fascia (or ‘hypodermis’ or ‘subcutaneous tissue’). This superficial fascia is the lowermost layer of the integumentary system.

Anatomical dissection of the integumentary system

In the anatomical dissection of the integumentary system, skin is first stripped from superficial fascia. Consider these quotes:

• ‘Incisions will be made on the back, and four large flaps of skin will be reflected laterally, exposing an underlying fatty layer known as superficial fascia’ (http:// wings.buffalo.edu/smbs/ana/first.htm).

• ‘Place the cat on its ventral surface. Massage the skin of the dorsal neck region to separate it from the underlying muscles and make a small longitudinal slit through the skin in the midline. Do not cut through the superficial fascia under the skin’ (http:// core.ecu.edu/biol/singhasc/cat-muscles.htm).

References:

(http:// en.wikipedia.org/wiki/Subcutaneous_tissue).

(http:// en.wikibooks.org/wiki/Human_Physiology/Integumentary_System).

Dissection of the integumentary system by Prince Pāyāsi

Prince Pāyāsi dissected the integumentary system like this:

• Then I tell them to strip away the man's skin (chaviṃ), and perhaps we shall see his soul emerging. They do so, but we do not see any soul emerging. Then I tell them to strip away his fascia (cammaṃ), and perhaps we shall see his soul emerging.
☸ Tyāhaṃ evaṃ vadāmi tena hi bho imassa purisassa chaviṃ chindatha appevanāmassa jīvaṃ passeyyāmā ti. Te tassa purisassa chaviṃ chindanti nevassa mayaṃ jīvaṃ passāma. Tyāhaṃ evaṃ vadāmi tena hi bho imassa purisassa cammaṃ chindatha appevanāmassa jīvaṃ passeyyāmā ti (D.2.338).

Three types of fascia

Superficial fascia is the connective tissue and fat under skin. It is attached to deep fascia and visceral fascia. Fascia is therefore of three types:

1) superficial fascia: underlies skin (=hypodermis or subcutaneous tissue).

2) deep fascia: surrounds muscles, bones, nerves and blood vessels.

3) visceral fascia: suspends organs within their cavities.

Fascia has been called ‘the biological fabric that holds us together.’

In this Glossary we call superficial fascia ‘fascia,’ because it is obvious which fascia we mean.

Reference: www. anatomytrains.com/fascia.

Leather: dermis not fascia

Like humans, animal integument has these layers:

1) epidermis (1% of integument thickness)

2) dermis (85% of integument thickness)

3) fascia (14% of integument thickness)

To produce leather:

1) The epidermis with hair and fur is removed (except by furriers).

2) The fascia is removed.

3) The dermis is processed to obtain leather.

Stripping epidermis from dermis is a complicated process.

Reference: www. leatherresource.com/whatisleather.html.

Camma: leather goods

Camma (‘hide’) and cammakhaṇḍaṃ (‘piece of hide’) are sometimes used as the name of leather objects. For example, camma can mean ‘leather shield’ or ‘leather soundboard.’ Cammakhaṇḍa can mean ‘leather bucket’ (Vin.2.122) or ‘leather mat’ (Vin.4.41).

Taco

Taca is practically equivalent to chavi (i.e. comprised of epidermis plus dermis):

• this very body... covered in skin (taca).
☸ imameva kāyaṃ... tacapariyantaṃ (A.3.323).

• as a snake sheds its old, worn-out skin (tacaṃ).
☸ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.17).

• a bhikkhu with golden skin (taco) is good to look at.
☸ Kalyāṇadassano bhikkhu kañcanasannibhattaco (Sn.v.551).

Illustrations

Illustration: camman, fascia

When the Blessed One’s body was burned, of whatever had been skin, fascia, flesh, sinews, and synovial fluid, neither soot nor ash was discernable; only bony ashes remained.
☸ Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavī ti vā camman ti vā maṃsan ti vā naharū ti vā lasikā ti vā tassa neva chārikā paññāyittha na masi sarīrāneva avasissiṃsu (D.2.164).

Illustration: cammaṃ, fascia

Suppose a strong man wrapped both one’s leg with a strong horsehair rope and pulled it tight, it would cut through the skin, the fascia, the flesh, the sinews, and the bone, until it reached the marrow..
☸ Seyyathā pi bhikkhave balavā puriso daḷhāya vālarajjuyā jaṅghaṃ veṭhetvā ghaṃseyya sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nahāruṃ chindeyya nahāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya (S.2.238).

Illustration: cammaṃ, fascia

Love for sons, bhante, cuts through the skin, the fascia, the flesh, the sinews, and the bone, till it reaches the marrow.
☸ Puttapemaṃ bhante chaviṃ chindati. Chaviṃ chetvā cammaṃ chindati. Cammaṃ chetvā maṃsaṃ chindati. Maṃsaṃ chetvā nāhāruṃ chindati. Nahāruṃ chetvā aṭṭhiṃ chindati. Aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati. (Vin.1.83).

Illustration: cammaṃ, hide

A bull's hide stretched with a hundred stakes so it is wrinkle-free.
☸ āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ (M.3.105).

Illustration: camma, hide

Having removed the hide and then covered the cow again with the same hide, he might say ‘This cow is joined to the hide just as it was before.’
☸ vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya tathevāyaṃ gāvī saṃyuttā imināva cammenā ti (M.3.274-5).

Illustration: cammaṃ, hide

Then that unvirtuous lay-follower, having slaughtered that calf, having skinned it (‘removed its hide’), gave it to that unvirtuous bhikkhu.
☸ Atha kho so pāpūpāsako taṃ vacchakaṃ vadhitvā cammaṃ vidhunitvā tassa pāpabhikkhuno pādāsi (Vin.1.193).

Illustration: camma, skin

Eighty-four thousand chariots with upholstery of lion skins, tiger skins, leopard skins
☸ Caturāsīti rathasahassāni adāsi sīhacammaparivārāni vyagghacammaparivārāni dīpicammaparivārāni (A.4.393).

Illustration: camma, skin

Now at that time the Group-of-Six bhikkhus thinking, “High beds and luxurious covers are objected to by the Blessed One,” used large skins: a lion’s skin, a tiger’s skin, a leopard’s skin
☸ Mahācammāni dhārenti. Sīhacammaṃ byagghacammaṃ dipīcammaṃ (Vin.1.192).

Illustration: cammaṃ, leather shield

The robber Angulimala, having grabbed his sword and leather shield
☸ coro aṅgulimālo asicammaṃ gahetvā (M.2.99).

Illustration: cammaṃ, leather soundboard

'This lute, sire, consists of numerous components, a great many components, and it gives a sound when its numerous components are played upon; that is, in dependence on the body, the leather soundboard, the stem, the pegbox, the strings, the plectrum, and the appropriate effort of the musician.
☸ ayaṃ kho bhante vīṇā nāma anekasambhārā mahāsambhārā anekehi sambhārehi samāraddhā vadati seyyathīdaṃ doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upaveṇañca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca (S.4.197).

Comment:

The first guitar-like instrument was the tanbur. It was built of polished cedar, had a soundboard made of leather, and resembled a crude guitar. http:// gibsonguitarek.wikispaces.com/

*Citta

Renderings

• citta: mind

• citta: mental state

• citta: idea

• citta: minded

• citta: attitude

• citta: mentality

• citta: inward

• citta: spiritually

• citta: spiritually

• citta: disposition

• cetasā: mind

• cetasā: attitude

• cittuppāda: mental state

• adhicitta: the higher mental states

• cittasamādhi: inward collectedness based on reflection

Introduction

Citta: mind

Citta can usually be called ‘mind’:

• He sees women there lightly attired and lust invades his mind
☸ rāgo cittaṃ anuddhaṃseti (S.2.231).

• Through being without grasping his mind was liberated from perceptually obscuring states
☸ anupādāya āsavehi cittaṃ vimuttan ti (M.3.30).

• He purifies his mind of lethargy and torpor.
☸ thīnamiddhā cittaṃ parisodheti (D.1.71).

• When one’s mind is free of these five defilements
☸ Yato ca kho bhikkhave cittaṃ imehi pañcahi upakkilesehi vippamuttaṃ hoti (A.3.16-17).

• His mind becomes settled, calm, concentrated, and collected.
☸ ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati (M.3.89).

The four paths to psychic power

The four paths to psychic power are:

• chandasamādhi-padhānasaṅkhārasamannāgataṃ iddhipādaṃ

• viriyasamādhi-padhānasaṅkhārasamannāgataṃ iddhipādaṃ

• cittasamādhi-padhānasaṅkhārasamannāgataṃ iddhipādaṃ

• vīmaṃsāsamādhi-padhānasaṅkhārasamannāgataṃ iddhipādaṃ

Developing the four paths to psychic power

The Chanda Sutta (S.5.268) says that to develop these four paths one must first develop the four samādhis:

• chandasamādhi

• viriyasamādhi

• cittasamādhi

• vīmaṃsāsamādhi

Cittasamādhi = dhammasamādhi

The Pāṭaliya Sutta (S.4.350-2) shows that cittasamādhi is synonymous with dhammasamādhi

• ‘This is dhammasamādhi. If you were to obtain cittasamādhi in this way, you would abandon that state of unsureness.’
☸ Ayaṃ kho so gāmaṇi dhammasamādhī tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi (S.4.352).

Cittasamādhi: inward collectedness based on reflection

The Pāṭaliya Sutta (S.4.351-2) concerns the development of dhammasamādhi through reflecting on one’s virtue. See Illustrations below. Therefore our renderings are:

• dhammasamādhi: inward collectedness based on righteous reflection

• cittasamādhi: inward collectedness based on reflection

Citta=ceto

In some of the illustrations we take for granted the equivalence of citta and ceto, as confirmed in PED sv ceto.

Illustrations

Illustration: cittuppādaṃ, mental state; cetasā, mind

Fostering what mental states do spiritually unwholesome factors fade and spiritually wholesome factors flourish?
☸ Kathaṃrūpaṃ bhante cittuppādaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti

In this regard, some person is

• not greedy and abides with an ungreedy mind.
☸ anabhijjhālu hoti anabhijjhāsahagatena cetasā viharati

• benevolent and abides with a benevolent mind
☸ Avyāpādavā hoti avyādapādasahagatena cetasā viharati

• compassionate and abides with a compassionate mind.
☸ Avihesavā hoti avihesāsahagatena cetasā viharati (M.3.51).

Comment:

PED sv cittuppāda: ‘state of consciousness.’

Illustration: citto, mind

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect, one experiences it with a mind of attachment and persists in cleaving to it.
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto
Sārattacitto vedeti tañca ajjhosa tiṭṭhati (Th.v.98; S.4.76).

Illustration: citta, mind; citto, mental state

And how does a bhikkhu abide contemplating the nature of the mind
Kathañca bhikkhave bhikkhu citte cittānupassī viharati?

In this regard a bhikkhu discerns

• a mental state with attachment as just that
☸ sarāgaṃ vā cittaṃ sarāgaṃ cittan ti pajānāti

• a mental state without attachment as just that
☸ vītarāgaṃ vā cittaṃ vītarāgaṃ cittan ti pajānāti

• a mental state with hatred as just that
☸ sadosaṃ vā cittaṃ sadosaṃ cittan ti pajānāti

• a mental state without hatred as just that
☸ vītadosaṃ vā cittaṃ vītadosaṃ cittan ti pajānāti

• a mental state with undiscernment of reality as just that
☸ samohaṃ vā cittaṃ samohaṃ cittan ti pajānāti

• a mental state without undiscernment of reality as just that
☸ vītamohaṃ vā cittaṃ vītamohaṃ cittan ti pajānāti

• a contracted mental state as just that
☸ saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittan ti pajānāti

• a distracted mental state as just that
☸ vikkhittaṃ vā cittaṃ vikkhittaṃ cittan ti pajānāti

• an exalted mental state as just that
☸ mahaggataṃ vā cittaṃ mahaggataṃ cittan ti pajānāti

• an unexalted mental state as just that
☸ amahaggataṃ vā cittaṃ amahaggataṃ cittan ti pajānāti

• a surpassed mental state as just that
☸ sauttaraṃ vā cittaṃ sauttaraṃ cittan ti pajānāti

• an unsurpassed mental state as just that
☸ anuttaraṃ vā cittaṃ anuttaraṃ cittan ti pajānāti

• a collected mental state as just that
☸ samāhitaṃ vā cittaṃ samāhitaṃ cittan ti pajānāti

• an uncollected mental state as just that
☸ asamāhitaṃ vā cittaṃ asamāhitaṃ cittan ti pajānāti

• a liberated mental state as just that
☸ vimuttaṃ vā cittaṃ vimuttaṃ cittan ti pajānāti

• an unliberated mental state as just that
☸ avimuttaṃ vā cittaṃ avimuttaṃ cittan ti pajānāti (M.1.59).

Illustration: cittassa, spiritual; cetaso, mind

Fondness and attachment regarding the visual sense... the mental sense is a spiritual defilement;
☸ Yo bhikkhave cakkhusmiṃ... manasmiṃ chandarāgo cittasse'so upakkileso

In so far as one abandons the spiritual defilement in these six cases, his mind inclines to the practice of unsensuousness.
☸ Yato kho bhikkhave bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti nekkhammaninnaṃ cassa cittaṃ hoti (S.3.232).

Illustration: citto, -minded; citto, spiritually

The noble disciple, Kālāmas, who is so friendly-minded, so unhostile-minded, so spiritually undefiled, and so spiritually purified, is one by whom four sources of comfort are found in this very lifetime.
☸ Sa kho so kālāmā ariyasāvako evaṃ averacitto evaṃ avyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti (A.1.192).

Illustration: cittassa, inward

When my husband died, he rose amongst the deities and he revealed himself to me in his former bodily form, but I do not recall any inward disquiet on that account.
☸ Na kho panāhaṃ bhante abhijānāmi tatonidānaṃ cittassa aññathattan ti (A.4.66).

Illustration: citta, mental

Perception and sense impression are mental activity
☸ saññā ca vedanā ca cittasaṅkhāro ti (M.1.301).

Illustration: adhicitta, the higher mental states

What is the training in the higher mental states?
☸ Katamā ca bhikkhave adhicittasikkhā

In this regard, secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna... fourth jhāna.
☸ Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamajjhānaṃ... catutthaṃ jhānaṃ upasampajja viharati (A.1.235).

Illustration: cittaṃ, idea

“Did you earlier have the idea, ‘I will go to the monastery,’and after you arrived at the monastery, was the corresponding idea quelled?” “Yes, sir.”
☸ Ahosi te pubbe cittaṃ ārāmaṃ gamissāmī ti. Tassa te ārāmagatassa yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhanti. Evaṃ bho.

“It is exactly the same, brahman, with a bhikkhu who is an arahant:

He earlier had the idea to attain arahantship, and when he attained arahantship, the corresponding idea was quelled.
☸ Yaṃ pubbe cittaṃ ahosi arahattappattiyā arahatte patte yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhaṃ (S.5.273).

Illustration: cittasamādhiṃ, inward collectedness based on reflection

A headman said he was unsure which religious doctrine was true. The Buddha told him he should overcome unsureness through the inward collectedness attained by reflecting on virtuousness as follows:

―‘I harm no one at all, whether weak or strong. In both respects I have made a lucky throw: since I am restrained in conduct of body, speech, and mind, and since, with the demise of the body at death, I will be reborn in the realm of happiness, in the heavenly worlds.’
☸ sohaṃ na kiñci vyābādhemi tasaṃ vā thāvaraṃ vā. Ubhayamettha kaṭaggāho yañcamhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto yañca kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī ti.

’[As he reflects thus] gladness arises. In one who is glad, rapture arises. For one whose mind is rapturous, his body grows tranquil. His body tranquil, he experiences physical pleasure. Experiencing physical pleasure, his mind becomes collected.
☸ tassa pāmojjaṃ jāyati pamuditassa pīti jāyati pītimanassa kāyo passambhati passaddhakāyo sukhaṃ vediyati sukhino cittaṃ samādhiyati

‘This, headman, is inward collectedness based on righteous reflection.
☸ Ayaṃ kho so gāmaṇi dhammasamādhī.

‘If you were to obtain inward collectedness based on reflection in this way, you would abandon that state of unsureness.
☸ Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi (S.4.351-2).

Illustration: citto, thought

Bhikkhus, a bhikkhu might approach families with the thought:
☸ Yo hi koci bhikkhave bhikkhu evaṃcitto kulāni upasaṅkamati

‘May they give to me, not hold back. May they give much, not little.’ (S.2.200).

Illustration: citta, attitude

One should develop an unhostile, beneficent attitude which leads to the world of the devas
☸ Avyāpajjhaṃ hitaṃ cittaṃ devalokāya bhāvaye (A.3.213).

Illustration: citto, attitude

If a bhikkhu takes from village or wilderness by what is reckoned as theft, something not given... he is pārājika, no longer in communion.
☸ Yo pana bhikkhu gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyeyya... ayampi pārājiko hoti asaṃvāso.

Word Commentary says:

• by what is reckoned as theft (theyyasaṅkhātan ti): a thieving attitude (theyyacitto), a stealing attitude (avaharaṇacitto).

Illustration: cittaṃ, attitude

How about if I developed [unlimited] goodwill further?
☸ yannūnāhaṃ uttariṃ mettaṃ bhāveyyantī.

Then for seven years the teacher Sunetta developed a mind of [unlimited] goodwill.
☸ Atha kho bhikkhave sunetto satthā sattavassāni mettaṃ cittaṃ bhāvesi (A.4.104).

Illustration: cittaṃ, attitude

―Being not tenderly concerned for their welfare, would he have a mind of [unlimited] goodwill or of enmity?
☸ ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā ti

―Of enmity, reverend Gotama.
☸ Sapattakaṃ bho gotama (D.1.228).

Illustration: cetasā, attitude; cittaṃ mind

In this regard a bhikkhu focuses on the mental image of light, concentrates on the mental image of day. As by day, so by night; as by night, so by day.
☸ bhikkhu ālokasaññaṃ manasikaroti divāsaññaṃ adhiṭṭhāti. Yathā divā tathā rattiṃ yathā rattiṃ tathā divā

Thus with an attitude open and unclouded, he makes his mind radiant.
☸ iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti (A.3.323-6).

Illustration: citto, attitude

He listens to the teaching with an appreciative attitude, not looking for weak spots
☸ Anupārambhacitto dhammaṃ suṇāti na randhagavesi (A.4.27).

Comment:

1) randhagavesi: seeking weak spots

2) anupārambhacitto ≅ tuṭṭhena cittena, appreciative attitude (Th.v.360-4).

Illustration: citta, disposition

If Ānanda were to die not free of attachment, by virtue of his faithful disposition, he would rule as Lord of the Devas seven times
☸ Sace udāyi ānando avītarāgo kālaṃ kareyya tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kareyya (A.1.228).

Illustration: cittaṃ, mentality

He develops a doglike mentality fully and uninterruptedly;
☸ kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ

he develops a doglike way of behaviour fully and uninterruptedly.
☸ kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ

Having done so, with the demise of the body at death, he reappears in the company of dogs (M.1.387-8).

*Cittaṃ pariyādāya tiṭṭhati

Renderings

• cittaṃ pariyādāya tiṭṭhati: to plague the mind

• cittaṃ pariyādāya tiṭṭhati: obsess the mind

Introduction

Pariyādāti and pariyādiyati

Pariyādāti means ‘to exhaust,’ ‘to consume,’ ‘to destroy,’ and ‘to overcome.’ See Illustrations.

Pariyādiyati is the passive of pariyādāti, but both verbs have an active sense. Thus PED says both mean ‘to exhaust.’

Cittaṃ pariyādāya tiṭṭhati

Knowing the meaning of pariyādāti is of no avail in the search for the meaning of cittaṃ pariyādāya tiṭṭhati, which is to be discerned through context. We use two phrases:

1) ‘plague the mind’

2) ‘obsess the mind’

We regard mental states as ‘plaguing’ the mind, and sensations as ‘obsessing’ it.

Illustrations: pariyādāti, pariyādiyati

Pariyādāti: to exhaust

Our limited provisions are finished and exhausted.
☸ amhākaṃ kho yā parittā sambalamattā sā parikkhīṇā pariyādinnā (S.2.98).

Pariyādāti: to overcome

One who is attached, overpowered, and overcome by attachment, misconducts himself by way of body, speech, and mind.
☸ Ratto kho āvuso rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati (A.1.216).

Pariyādiyati: to consume

They rapidly consumed all the grass, wood and greenstuff
☸ khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ (D.2.342).

Pariyādiyati: to destroy

And how is the perception of the unlastingness [of the five aggregates] developed and cultivated so that it destroys all attachment to sensuous pleasure.
☸ kathaṃ bhāvitā ca bhikkhave aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati (S.3.157).

Illustrations: cittaṃ pariyādāya tiṭṭhati

Illustration: cittaṃ pariyādāya tiṭṭhati, plague the mind

Lethargy and torpor plague my mind.
☸ Thīnamiddhañca me cittaṃ pariyādāya tiṭṭhati (A.3.69).

Illustration: cittaṃ pariyādāya tiṭṭhanti, plague the mind

The bodily form of the ignorant Everyman changes and alters. With the change and alteration of bodily form, his mind is preoccupied with the change
☸ Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.

Agitation and other mental states born of this preoccupation plague his mind.
☸ Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti (S.3.16).

Illustration: cittaṃ pariyādāya ṭhassatī, plague the mind

Disgruntlement [with the celibate life] plagues my mind
☸ arati cittaṃ pariyādāya ṭhassatī ti (D.3.280).

Illustration: cittaṃ pariyādāya ṭhassatī, plague the mind

If the liberation [from perceptually obscuring states] through [unlimited] goodwill is developed and cultivated, it is impossible, out of the question, that ill will would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya... atha ca panassa vyāpādo cittaṃ pariyādāya ṭhassatī ti netaṃ ṭhānaṃ vijjati (D.3.248).

Illustration: cittaṃ pariyādāya ṭhassatī, plague the mind

If the notion “I am” has vanished, and one does not regard anything as “[in reality] what I am,”’ it is impossible, out of the question, that the arrow of doubt and uncertainty [about the excellence of the teaching] would plague your mind.
☸ aṭṭhānametaṃ āvuso anavakāso yaṃ asmī ti vigate ayamahamasmī ti asamanupassato atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassatī ti (D.3.250).

Illustration: cittaṃ na pariyādāya ṭhassanti, obsess the mind

Just as space is not established anywhere, Rāhula, likewise develop the meditation on space; for when you do so, arisen pleasing and displeasing sensations will not obsess your mind
☸ seyyathā pi rāhula ākāso na katthaci patiṭṭhito evameva kho tvaṃ rāhula ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamaṃ hi te rāhula bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti (M.1.423).

Illustration: cittaṃ pariyādāya tiṭṭhati, obsess the mind

His mind is obsessed by acquisition. His mind is obsessed by loss... prestige... imprestige... criticism... praise... pleasure... pain.
☸ Tassa lābho pi cittaṃ pariyādāya tiṭṭhati alobho pi cittaṃ pariyādāya tiṭṭhati yaso pi cittaṃ pariyādāya tiṭṭhati ayaso pi cittaṃ pariyādāya tiṭṭhati nindā pi cittaṃ pariyādāya tiṭṭhati pasaṃsā pi cittaṃ pariyādāya tiṭṭhati. Sukham pi cittaṃ pariyādāya tiṭṭhati dukkham pi cittaṃ pariyādāya tiṭṭhati (A.4.157).

*Cetanā; Ceteti

Renderings

• cetanā: intentional effort

• cetanā: aspiration

• cetanā: intention

• ceteti: to be intent upon

• ceteti: to act intentionally

• ceteti: to aspire

• cetayitvā: in applying intentional effort

Introduction

Intention and intentional effort

Cetanā can mean either intention or intentional effort.

• Intention means not ‘action’ but ‘delayed action.’ ‘Intending to act’ means acting later, if at all.

• Intentional effort concerns the application of intention.

The difference between intention and intentional effort is crucial in relation to kamma, where it is said:

• Intentional effort is karmically consequential conduct, I declare.
☸ Cetanāhaṃ bhikkhave kammaṃ vadāmi (A.3.415).

Having the intention to make merit or demerit is action by way of the mind only, whereas intentional effort concerns all three modes: body, speech, and mind.

Ceteti: to act intentionally

This quote illustrates ceteti’s meaning ‘to act intentionally.’

―When pacing back and forth one brings about the death of many small beings. What karmic consequence does the Nigaṇṭha Nātaputta describe for this?
☸ so abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana gahapati nigaṇṭho nātaputto kaṃ vipākaṃ paññāpetī ti.

―The Nigaṇṭha Nātaputta does not declare what is unintentional as greatly blameworthy.
Asañcetanikaṃ bhante nigaṇṭho nātaputto no mahāsāvajjaṃ paññāpetī ti.

―But what if one does it intentionally?
☸ Sace pana gahapati cetetī ti.

―Then it is greatly blameworthy.
☸ Mahāsāvajjaṃ bhante hotī ti.

―But under which [of the three categories] does the Nigaṇṭha Nātaputta place intentional effort?
☸ Cetanaṃ pana gahapati nigaṇṭho nātaputto kismiṃ paññāpetī ti.

―Under the mental category, bhante.
☸ Manodaṇḍasmiṃ bhante ti (M.1.377).

On absolutives

Cetayitvā is an absolutive, the most common connective in Pāli, being almost equivalent to the word ‘and,’ says Duroiselle. It usually denotes one action completed before another, and so may be translated by the word ‘having’ followed by a past participle, for example gantvā, ‘having gone’ (PGPL, para 618, i).

But the absolutive can sometimes be treated as a present participle. For example: idha āgantvā ahaṃ coraṃ passiṃ whilst coming here I saw a thief (PGPL, para 618, vi). The present participle may generally be translated by ‘while, whilst,’ thereby expressing contemporaneity of action (PGPL, para 619, i). For example, consider this quote:

• The Buddha does not sit while grasping his chin with his hand
☸ na ca pāṇinā hanukaṃ upādiyitvā nisīdati (M.2.138).

Upādiyitvā must be treated as a present participle, otherwise the sentence reads ‘He sits down having not grasped his chin with his hand.’

Cetayitvā

The word cetayitvā occurs just once in the scriptures: cetayitvā kammaṃ karoti kāyena vācāya manasā (A.3.415). Taken as a present participle, it reads:

• In applying intentional effort, one undertakes karmically consequential conduct by way of body, speech, or mind.

But if taken as a classical ‘having’ absolutive, the sentence says:

• Having intended, one undertakes conduct by way of body, speech, or mind.

This would suggest that deeds follow a preceding intention, which is not necessarily so. Having intended, one may not act accordingly. ‘I intended to make merit’ does not mean I actually did so. Therefore cetayitvā means ‘in applying intentional effort,’ as we have said.

Illustrations

Illustration: cetanā, intentional effort

What, Puṇṇa, is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct?
☸ kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati

Where, Puṇṇa, there is the intentional effort to abandon karmically consequential conduct that is dark with dark karmic consequences, or bright with bright karmic consequences, or dark-and-bright with dark-and-bright karmic consequences
☸ yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā... sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā... kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā

... is called conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct.
☸ idaṃ vuccati puṇṇa kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati (M.1.391).

Comments:

Horner: ‘Where, Puṇṇa, there is the will to get rid of that deed that is dark... bright... dark-and-bright... .’ Horner’s rendering of tatra is crucial.

Bodhi: ‘Therein, the volition to abandon the kind of action that is dark... bright... dark-and-bright... .’

Illustration: cetanā, intentional effort; cetayitvā, in applying intentional effort

Intentional effort is karmically consequential conduct, I declare. In applying intentional effort, one undertakes karmically consequential conduct by way of body, speech, or mind.
☸ Cetanāhaṃ bhikkhave kammaṃ vadāmi cetayitvā kammaṃ karoti kāyena vācāya manasā (A.3.415).

Illustration: cetanā, intentional effort

When bhikkhus suffered nocturnal emissions they asked the Buddha whether this was also an offence, pointing out that ‘intentional effort is to be found there also’ (atthi cettha cetanā labbhā ti). The Buddha agreed but said it was not subject to the rule (Vin.3.112).

Illustration: cetanā, intentional effort

Sense impression, perception, intentional effort, sensation, and the paying of attention, are called ‘immaterial-factors.’
☸ vedanā saññā cetanā phasso manasikāro idaṃ vuccatāvuso nāmaṃ (M.1.53).

Illustration: cetanā, intentional effort; sañcetanā, intentional effort

What are mental factors?
☸ katame ca bhikkhave saṅkhārā

The aggregate of intentional effort is sixfold:
☸ chayime bhikkhave cetanākāyā

• intentional effort in relation to visible objects
☸ rūpasañcetanā

• intentional effort in relation to audible objects
☸ saddasañcetanā

• intentional effort in relation to smellable objects
☸ gandhasañcetanā

• intentional effort in relation to tasteable objects
☸ rasasañcetanā

• intentional effort in relation to tangible objects
☸ phoṭṭhabbasañcetanā

• intentional effort in relation to mentally known objects
☸ dhammasañcetanā (S.3.60).

Illustration: cetanā, intention

The man’s

• intention (cetanā) would be to get away [from a red-hot charcoal pit],

• his desire (patthanā) would be to get away,

• his resolve (paṇidhi) would be to get away.

☸ Atha kho bhikkhave tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi (S.2.99-100).

Illustration: ceteti, is intent upon

When the noble disciple is intent upon going forth from the household life into the ascetic life, he is nearly in leaf, like the celestial coral tree of the Tāvatiṃsa devas.
☸ yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti paṇḍupalāso bhikkhave ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro (A.4.118).

Illustration: cetayamānassa, intentional effort; ceteyyaṃ, intent upon

Poṭṭhapāda, once the bhikkhu is possessed of that preliminary state of refined awareness, he proceeds from stage to stage till he reaches the highest state of refined awareness.
☸ Yato kho poṭṭhapāda bhikkhu idha sakasaññī hoti so tato amutra tato amutra anupubbena saññaggaṃ phusati.

Then, remaining in the highest state of refined awareness it occurs to him, ‘Intentional effort is worse for me, being free of intentional effort is better.
☸ Tassa saññagge ṭhitassa evaṃ hoti cetayamānassa me pāpiyo acetayamānassa me seyyo

If I were to be intent upon or to aim [at anything further], these states of refined awareness that I have attained would cease and less refined states of refined awareness would arise in me.
☸ Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ imā ca me saññā nirujjheyyuṃ aññā ca oḷārikā saññā uppajjeyyuṃ.

How about if I were not to be intent upon or to aim [at anything further]?’
☸ Yannūnāhaṃ na ceva ceteyyaṃ na cābhisaṅkhareyyan ti.

So he is neither intent [upon anything], nor aims [at anything further].
☸ So na ceva ceteti na cābhisaṅkharoti.

And then, being not intent [upon anything], nor aiming [at anything further], in him just these states of refined awareness cease, and other less refined states of refined awareness do not arise.
☸ Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti aññā ca oḷārikā saññā na uppajjanti (D.1.183-4).

Illustration: ceteti, to be intent upon

Bhante, the bhikkhu Vakkali is intent upon deliverance [from perceptually obscuring states].
☸ vakkali bhante bhikkhu vimokkhāya cetetī ti (S.3.121).

Illustration: ceteti, to be intent upon

And how does a spiritually outstanding person think?
☸ Kathañca bhikkhave sappuriso sappurisacintī hoti

In this regard a spiritually outstanding person is not intent upon his own harm, the harm of others, the harm of both.
☸ idha bhikkhave sappuriso nevattavyābādhāya ceteti na paravyābādhāya ceteti na ubhayavyābādhāya ceteti (M.3.21).

Illustration: ceteti, to be intent upon

Those people who were of little faith [in the perfection of the Perfect One’s enlightenment], spoke thus: The ascetic Gotama is extravagant and is intent upon extravagance.
☸ Samaṇo pana gotamo bāhuliko bāhullāya cetetī ti (Vin.2.197).

Illustration: cetanāya, aspiration

For one who is virtuous, perfect in virtue, there is no need to harbour the aspiration: ‘May freedom from an uneasy conscience arise in me.
☸ sīlavato bhikkhave sīlasampannassa na cetanāya karaṇīyaṃ avippaṭisāro me uppajjatū ti.

It is quite natural that this should happen.
☸ dhammatā esā bhikkhave yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati (A.5.3).

Illustration: ceteti, to aspire

With sensation one experiences, with sensation one perceives, with sensation one aspires.
Phuṭṭho bhikkhave vedeti phuṭṭho sañjānāti phuṭṭho ceteti (S.4.68).

*Cetovimutti; Paññāvimutti

Renderings

• cetovimutti: liberation [from perceptually obscuring states]

• cetovimutti: liberation [from attachment through inward calm]

• paññāvimutti: liberation [from uninsightfulness] through penetrative discernment

Introduction

Cetovimutti (when without paññāvimutti)

In contexts without paññāvimutti, cetovimutti means ‘liberation [from perceptually obscuring states].’ This can be demonstrated in two steps:

1) Cetovimutti means freedom from attachment, hatred, and undiscernment of reality.

• Now that unshakeable liberation [from perceptually obscuring states] is void of attachment, void of hatred, void of undiscernment of reality.
☸ sā kho panākuppā cetovimutti suññā rāgena suññā dosena suññā mohena (S.4.296-7).

2) Freedom from attachment, hatred, and undiscernment of reality means liberation from perceptually obscuring states:

• The elimination of attachment, hatred, and undiscernment of reality: the destruction of perceptually obscuring states is spoken of in that way.
☸ rāgavinayo dosavinayo mohavinayo ti āsavānaṃ khayo tena vuccatī ti (S.5.8).

Cetovimutti: often not arahantship

Cetovimutti usually does not mean arahantship:

• If the liberation [from perceptually obscuring states] through [unlimited] goodwill is developed and cultivated, it is impossible, out of the question, that ill will would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa vyāpādo cittaṃ pariyādāya ṭhassatī ti (D.3.248).

Where it does mean arahantship, it is called unshakeable (akuppā cetovimutti). See next paragraph.

Cetovimutti: temporary or permanent

Cetovimutti may mean temporary or permanent liberation [from perceptually obscuring states]:

• Then Venerable Godhika, abiding diligently, vigorously, and resolutely applied [to the practice] attained temporary liberation [from perceptually obscuring states]. But then Venerable Godhika fell away from that temporary liberation [from perceptually obscuring states].
☸ Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Atha kho āyasmā godhiko tāya sāmayikāya cetovimuttiyā parihāyi (S.1.120).

• Which one thing should be realised? Unshakeable liberation [from perceptually obscuring states].
☸ Katamo eko dhammo sacchikātabbo? Akuppā cetovimutti (D.3.272-3).

Cetovimutti plus paññāvimutti

When cetovimutti occurs with paññāvimutti it has a different meaning. Paññāvimutti never occurs without cetovimutti, so has a single meaning. Here we will consider their meanings when they occur together, in the light of the eleventh Bālavaggo sutta, where they correspond to samatha and vipassanā:

• Two things are conducive to insightfulness into reality. Which two? Inward calm and insightfulness.
☸ Dve me bhikkhave dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca.

When inward calm is developed, what benefit accrues? The mind is developed.
☸ Samatho bhikkhave bhāvito kamatthamanubhoti? Cittaṃ bhāvīyati.

When the mind is developed, what benefit accrues? Attachment is abandoned.
☸ Cittaṃ bhāvitaṃ kamatthamanubhoti? Yo rāgo so pahīyati.

When insightfulness is developed, what benefit accrues? Penetrative discernment is developed.
☸ Vipassanā bhikkhave bhāvitā kamatthamanubhoti? Paññā bhāvīyati.

When penetrative discernment is developed, what benefit accrues? Uninsightfulness into reality is abandoned.
☸ Paññā bhāvitā kamatthamanubhoti? Yā avijjā sā pahīyati.

The mind that is defiled by attachment is not liberated [from perceptually obscuring states].
☸ Rāgupakkiliṭṭhaṃ vā bhikkhave cittaṃ na vimuccati.

Penetrative discernment that is defiled by uninsightfulness into reality is not developed.
☸ Avijjupakkiliṭṭhā vā paññā na bhāvīyati.

Therefore the liberation [from attachment] by [developing] the mind [in inward calm] is due to the fading away of attachment.
☸ Iti kho bhikkhave rāgavirāgā cetovimutti

And the liberation [from uninsightfulness] by [developing] penetrative discernment is due to the fading away of uninsightfulness into reality.
☸ avijjāvirāgā paññāvimuttī ti (A.1.61).

On the basis of this sutta this we render the terms as:

• Cetovimutti: liberation [from attachment through inward calm]

• Paññāvimutti: liberation [from uninsightfulness] through penetrative discernment

Cetovimuttiṃ plus paññāvimuttiṃ: not necessarily arahantship

The combination of cetovimuttiṃ and paññāvimuttiṃ may or may not imply arahantship:

• Some person is unvirtuous but he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where that unvirtuousness ceases without remainder.
☸ Idha panānanda ekacco puggalo dussīlo hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati (A.5.139).

• He, in this very lifetime, through the destruction of perceptually obscuring states, enters upon and abides in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, realising it for himself through transcendent insight.
☸ So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati (A.1.234) (M.1.34).

Ubhatobhāgavimutto; Paññāvimutto; Paññāvimuttin; Cetovimuttin

For discussion of these terms see Glossary sv Ubhatobhāgavimutto.

• ubhatobhāgavimutto: one who is liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]

• paññāvimutto: one who is liberated [from perceptually obscuring states] through penetrative discernment

• paññāvimuttin: one who is liberated [from uninsightfulness] through penetrative discernment

• cetovimuttin: one who is liberated [from attachment through inward calm]

Illustrations: cetovimutti plus paññāvimutti

Illustration: cetovimuttiṃ paññāvimuttiṃ, liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment

We shall so enter and abide in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment,
☸ yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

that the illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness do not exist
☸ ahaṅkāramamaṅkāramānānusayā na honti

That is how you must train yourselves
☸ Evaṃ hi vo sāriputta sikkhitabbaṃ (A.1.133).

Illustration: cetovimuttiṃ paññāvimuttiṃ, liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment,

And how is there unrestraint [of the sense faculties]?
☸ Katañcava bhikkhave asaṃvaro hoti.

In this regard, in seeing a visible object via the visual sense, a bhikkhu is intent upon an agreeable visible object and troubled by a disagreeable visible object.
☸ Idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati appiyarūpe rūpe vyāpajjati

He abides without having established mindfulness of the body, with an undeveloped mind, and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
☸ anupaṭṭhitakāyasati ca viharati parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti (S.4.190).

Illustration: cetovimuttiṃ paññāvimuttiṃ, the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment

Some person is virtuous and he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where that virtuousness ceases without remainder.
☸ Idha panānanda ekacco puggalo sīlavā hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati (A.5.141).

Illustration: cetovimuttiṃ paññāvimuttiṃ, the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment

Some person is full of attachment but he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where that attachment ceases without remainder.
☸ Idha panānanda ekacco puggalo tibbarāgo hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati (A.5.141).

Illustration: cetovimuttiṃ paññāvimuttiṃ, the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment

Some person is ill-tempered but he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where that anger ceases without remainder.
☸ Idha panānanda ekacco puggalo kodhano hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati (A.5.142).

Illustration: cetovimuttiṃ paññāvimuttiṃ, the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment

Some person is full of restlessness but he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where that restlessness ceases without remainder.
☸ Idha panānanda ekacco puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati (A.5.142).

Illustration: cetovimutti, liberation [from attachment through inward calm]; paññāvimutti, liberation [from uninsightfulness] through penetrative discernment

Bhikkhus, these five practices if developed and cultivated have liberation [from attachment through inward calm], and liberation [from uninsightfulness] through penetrative discernment as their fruit and benefit. Which five?
☸ Pañcime bhikkhave dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca. Paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Katame pañca?

The perception of the unlastingness [of the five aggregates], the perception that what is unlasting is intrinsically unsatisfactory, the perception that what is intrinsically unsatisfactory is void of personal qualities, the perception of the abandonment [of sensuous thoughts, unbenevolent thoughts, malicious thoughts, and unvirtuous, spiritually unwholesome factors], the perception of the passing away [of originated phenomena], the perception of the ending [of originated phenomena].
☸ Aniccasaññā anicce dukkhasaññā dukkhe anattasaññā pahānasaññā virāgasaññā nirodhasaññā (A.3.85).

Illustrations: cetovimutti

Illustration: cetovimuttiyā, liberation [from perceptually obscuring states]

• If the liberation [from perceptually obscuring states] through [unlimited] goodwill is developed and cultivated, it is impossible, out of the question, that ill will would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa vyāpādo cittaṃ pariyādāya ṭhassatī'ti

• If the liberation [from perceptually obscuring states] through [unlimited] compassion is developed and cultivated, it is impossible, out of the question, that maliciousness would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa vihesā cittaṃ pariyādāya ṭhassatī'ti

• If the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy is developed and cultivated, it is impossible, out of the question, that disgruntlement [with the celibate life] would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa arati cittaṃ pariyādāya ṭhassatī'ti

• If the liberation [from perceptually obscuring states] through [unlimited] detached awareness is developed and cultivated, it is impossible, out of the question, that attachment would plague your mind. There is no such possibility. For this is the liberation from attachment, namely the liberation [from perceptually obscuring states] through [unlimited] detached awareness
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa rāgo cittaṃ pariyādāya ṭhassatī'ti (D.3.248-250).

Illustration: cetovimutti, liberation [from perceptually obscuring states]

And what, bhante, is the liberation [from perceptually obscuring states] through the perception of nonexistence?
☸ Katamā ca bhante ākiñcaññā cetovimutti

In this regard, by completely transcending the state of awareness of boundless consciousness, a bhikkhu enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.
☸ Idha bhante bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcī ti ākiñcaññāyatanaṃ upasampajja viharati (S.4.296).

Illustration: cetovimutti, liberation [from perceptually obscuring states]

And what, bhante, is the liberation [from perceptually obscuring states] through the [perception of the] absence [of personal qualities]?
☸ Katamā ca bhante suññatā cetovimutti

In this regard a bhikkhu, gone to the wilderness, or the root of a tree, or a solitary abode, reflects thus: ‘This is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood.’
☸ Idha bhante bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā itipaṭisaṃcikkhati suññamidaṃ attena vā attaniyena vā (M.1.297-8).

CH

*Chanda

Renderings

• chanda: fondness

• chanda: desire

• chanda: hankering

• chanda: favoritism

• chanda: aspiration

• chanda: eagerness

• chanda: eagerness [to understand the teaching]

• chandīkata: eager

• chanda: consent

• chandataṃ: partiality

• chandasā: preferentially

• chandakaṃ: voluntary donations

Introduction

Fondness vs. desire

One of the major divisions in meaning here is between fondness and desire. We present fifteen or more examples of each to illustrate this division.

Chandasamādhi

Chandasamādhi means inward collectedness based on desire. The idea that inward collectedness can arise according to one’s wishes is widely acknowledged in the scriptures:

• Attain at will, without difficulty or trouble, the four jhānas, the higher mental states which are pleasant states of meditation in this lifetime
☸ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī ti (M.1.33).

• Whenever we want... we enter and abide in first jhāna
☸ yāvadeva ākaṅkhāma... paṭhamaṃ jhānaṃ upasampajja viharāma (M.1.207).

• A bhikkhu wields power over his mind; his mind does not wield power over him; whatever abiding he wants to abide in in the morning, he does so.
☸ bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbanhasamayaṃ viharituṃ tāya vihārasamāpattiyā pubbanhasamayaṃ viharati (M.1.214).

Chando: eagerness [to understand the teaching]

We parenthesise ‘to understand the teaching’ on the basis of the following quote:

―’But what quality is most helpful for enthusiastically applying oneself [to the teaching]?’
☸ Ussāhassa pana bho gotama katamo dhammo bahukāro?

―’Eagerness [to understand the teaching]. If eagerness [to understand the teaching] did not arise, one wouldn’t enthusiastically apply oneself [to the teaching].’
☸ Ussāhassa kho bhāradvāja chando bahukāro. No cetaṃ chando jāyetha nayidaṃ ussaheyya.

―’But what quality is most helpful for eagerness [to understand the teaching]?’
☸ Chandassa pana bho gotama katamo dhammo bahukāro?

―’The teaching receiving one’s considered approval. If this did not happen, eagerness [to understand the teaching] wouldn’t arise.’
☸ Chandassa kho bhāradvāja dhammanijjhānakkhanti bahukārā. No cetaṃ dhammanijjhānaṃ khameyyuṃ nayidaṃ chando jāyetha (M.2.173).

Illustrations: fondness

Illustration: chandaṃ, fondness

Do not, sir, die filled with longing. To die filled with longing is unpleasant and blameworthy. Of your eighty-four thousand cities, Kusāvatī is the chief.

Abandon fondness for them. Harbour no longing for life.
☸ ettha deva chandaṃ pajaha. Jīvite apekkhaṃ mākāsi (D.2.192).

Illustration: chandaṃ fondness for

Desiring seclusion [from sensuous pleasures and spiritually unwholesome factors] you entered the woods, yet your mind gushes outwardly. Eliminate, man, your fondness for people; then you’ll be truly happy, free of attachment.
☸ Jano janasmiṃ vinayassu chandaṃ tato sukhī hohisi vītarāgo (S.1.197).

Illustration: chanda, fondness

• All things stem from fondness.
☸ chandamūlakā āvuso sabbe dhammā (A.4.339).

• These five grasped aggregates stem from fondness
Ime kho bhikkhu pañcupādānakkhandhā chandamūlakā ti (S.3.100-1).

Illustration: chanda, fondness for

People are ensnared by objects of attachment, by what is seen, heard, sensed, and cognised. Dispel fondness for these. Be imperturbable.
☸ Upadhīsu janā gathitāse diṭṭhasute paṭighe ca mute ca
Ettha vinodaya chandamanejo (S.1.186).

Illustration: chando, fondness

Whatever fondness, clinging, attraction, and cleaving there is within these five grasped aggregates is the origin of suffering.
☸ Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo (M.1.191).

Illustration: chanda, fondness

In this regard, Hemaka, in regards to pleasant things which are seen, heard, sensed, or cognised, the dispelling of fondness and attachment is the Untroubled, the Unshakeable State.
☸ Idha diṭṭhasutamutaviññātesu piyarūpesu hemaka
Chandarāga vinodanaṃ nibbānapadamaccutaṃ (Sn.v.1091).

Illustration: chanda, fondness

Those people in Uruvelakappa for whom grief etc. would arise in me (uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā) if they were executed, imprisoned, fined, or criticised are those for whom I have fondness and attachment.
☸ atthi me tesu chandarāgo (S.4.329).

Illustration: chanda, fondness

Neither is grasping the same as the five grasped aggregates, nor is it separate.
☸ Na kho bhikkhu taññeva upādānaṃ te pañcupādānakkhandhā na pi aññatra pañcupādānakkhandhehi upādānaṃ

Whatever there is the fondness and attachment, that is the grasping.
☸ api ca yo tattha chandarāgo taṃ tattha upādānan ti (S.3.100-1).

Illustration: chanda, fondness

How does one pursue the past?
☸ kathañcāvuso atītaṃ anvāgameti

One remembers how one’s visual sense and visible objects were in the past and one’s mind is bound there by fondness and attachment.
☸ iti me cakkhuṃ ahosi atītamaddhānaṃ iti rūpāti tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ (M.3.195-6).

Illustration: chanda, fondness

Because of search, acquisition
☸ pariyesanaṃ paṭicca lābho

Because of acquisition, examination
☸ lābhaṃ paṭicca vinicchayo

Because of examination, fondness and attachment
☸ vinicchayaṃ paṭicca chandarāgo

Because of fondness and attachment, cleaving
☸ chandarāgaṃ paṭicca ajjhosānaṃ (A.4.401; D.2.58-9).

Illustration: chando, fondness

As he abides contemplating the nature of the body, whatever fondness he has for the body is abandoned.
☸ Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati.

Because fondness is abandoned, the Deathless is realised.
☸ Chandassa pahānā amataṃ sacchikataṃ hoti (S.5.182).

Illustration: chando, fondness

―’What do you think, headman? Before you saw Ciravāsi’s mother or heard about her, did you have any fondness, attachment, or love for her?’
☸ adiṭṭhā āsi assutā ahosi ciravāsissa mātuyā chando vā rāgo vā pemaṃ vā ti

―’No, bhante’ (S.4.329-330).

Illustration: chandaṃ fondness

“As is this one, so is that one. As is that one, so is this one.”
☸ Yathā idaṃ tathā etaṃ yathā etaṃ tathā idaṃ

[If one understood this] one would discard fondness for the body, both internally and externally.
☸ Ajjhattañca bahiddhā ca kāye chandaṃ virājaye (Sn.v.203).

Illustration: chanda, fondness

How does fondness arise based on past bases of fondness and attachment?
Kathañca bhikkhave atīte chandarāgaṭṭhānīye dhamme ārabbha chando jāyati:

Based on past bases of fondness and attachment, he thinks and ponders.
atīte bhikkhave chandarāgaṭṭhānīye dhamme ārabbha cetasā anuvitakketi anuvicāreti.

For him, thinking and pondering on past bases of fondness and attachment, fondness arises.
Tassa atīte chandarāgaṭṭhānīye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati.

With the arising of fondness, he is tethered to those things.
Chandajāto tehi dhammehi saṃyutto hoti (A.1.264).

Illustration: chando, fondness

In the past I was fond of the teachings in verse so long as I had not realised non-attachment [to originated phenomena].
☸ Ahu pure dhammapadesu chando yāva virāgena na samāgamimha (S.1.203).

Illustrations: desire and hankering

Illustration: chandaṃ, hankering

When, like an elephant wandering free of attachment, shall I obliterate hankering for the varieties of sensuous pleasure?
☸ Kadā nu nāgo va asaṅgacārī padālaye kāmaguṇesu chandaṃ (Th.v.1105).

Illustration: chandassa, hankering

There is the quality of loveliness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.
☸ Atthi bhikkhave subhanimittaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya (S.5.64).

Illustration: chando, hankering

Bhikkhus, by much contemplating things that are a basis for attachment to sensuous pleasure, unarisen sensuous hankering arises, and arisen sensuous hankering increases and expands.
Kāmarāgaṭṭhāniyānaṃ bhikkhave dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati (S.5.84).

Illustration: chando, hankering

When a bhikkhu has entered first jhāna, sensuous hankering is abandoned.
☸ idhāvuso paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando pahīno hoti (M.1.295).

Illustration: chandaṃ, hankering

The world’s attractive things are not sensuous yearning. The sensuous yearning of a man is his thoughts bound up with attachment. The world’s attractive things remain as they are. The wise eliminate their hankering for them.
☸ Na te kāmā yāni citrāni loke saṅkapparāgo purisassa kāmo
Tiṭṭhanti citrāni tatheva loke athettha dhīrā vinayanti chandaṃ (S.1.23).

Illustration: chando, hankering

Having abandoned hankering for past sensuous pleasures, bhante,
☸ Atītesu me bhante kāmesu kāmacchando pahīno.

Having got rid of hankering for future sensuous pleasures....
☸ Anāgatesu me kāmesu kāmacchando vigato (S.5.315).

Illustration: chando, hankering

In this regard, if sensuous hankering is present in him, he knows that it is present. Or if not present, he knows that it is not present.
☸ Idha bhikkhave bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ atthi me ajjhattaṃ kāmacchando ti pajānāti asantaṃ vā ajjhattaṃ kāmacchandaṃ natthi me ajjhattaṃ kāmacchando ti pajānāti (D.2.300).

Illustration: chando, desire

Because of mental imagery of visible objects, thought of visible objects arises
☸ Rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo

Because of thought of visible objects, desire for visible objects arises
☸ Rūpasaṅkappaṃ paṭicca uppajjati rūpacchando

Because of desire for visible objects, passion for visible objects arises
☸ Rūpacchandaṃ paṭicca uppajjati rūpapariḷāho (S.2.144).

Illustration: chanda, desire

Because of diversity in thought there is diversity in desire.
☸ saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ

Because of diversity in desire there is diversity in passion.
☸ chandanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ

Because of diversity in passion there is diversity in quests
☸ paṭiḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ (D.3.289).

Illustration: chanda, desire

Possessed of five factors a bhikkhu should not be selected as a food steward: he goes astray from desire, hatred, undiscernment of reality, fear, and knows not a ration from what is not.
☸ chandāgatiṃ gacchati dosāgatiṃ gacchati mohāgatiṃ gacchati bhayāgatiṃ gacchati uddiṭṭhānuddiṭṭhaṃ na jānāti (A.3.274).

Illustration: chanda, desire

When a bhikkhu is focusing on some meditation object that arouses unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, undiscernment of reality, then he should focus on some other meditation object connected with what is spiritually wholesome.
☸ yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi tena bhikkhave bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasikātabbaṃ kusalūpasaṃhitaṃ (M.1.119).

Illustration: chando, desire

Seeing even Taṇhā, Arati, and Rāgā aroused in me no desire for sexual intercourse.
☸ Disvāna taṇhaṃ aratiṃ rāgañca nāhosi chando api methunasmiṃ (Sn.v.835).

Illustration: chanda, desire

A bhikkhu whose āsavas are destroyed is incapable of acting wrongly through desire, hatred, undiscernment of reality, fear.
☸ Abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ (D.3.133).

Illustration: chando, desire

And what is desire that is too lax?
☸ Katamo ca bhikkhave atilīno chando.

It is desire accompanied by indolence, conjoined with indolence
☸ yo bhikkhave chando kosajjasahagato kosajjasampayutto ayaṃ vuccati bhikkhave atilīno chando.

And what is desire that is too strained?
☸ Katamo ca bhikkhave atipaggahito chando.

It is desire accompanied by restlessness, conjoined with restlessness. This is called desire that is too strained.
☸ yo hi bhikkhave chando uddhaccasahagato uddhaccasampayutto ayaṃ vuccati bhikkhave atipaggahito chando.

And what is desire that is constricted internally?
☸ Katamo ca bhikkhave ajjhattaṃ saṅkhitto chando

It is desire accompanied by lethargy and torpor, conjoined with lethargy and torpor. This is called will constricted internally.
☸ yo hi bhikkhave chando thīnamiddhasahagato thīnamiddhasampayutto ayaṃ vuccati bhikkhave ajjhattaṃ saṅkhitto chando.

And what is desire that is disturbed externally?
☸ Katamo ca bhikkhave bahiddhā vikkhitto chando

It is desire that is repeatedly distracted externally, repeatedly disturbed, because of the five varieties of sensuous pleasure. This is called desire that is distracted externally.
☸ yo hi bhikkhave chando bahiddhā pañcakāmaguṇe ārabbha anuvikkhitto anuvisaṭo ayaṃ vuccati bhikkhave bahiddhā vikkhitto chando (S.5.277).

Illustration: chandaṃ, desire

There is no offence to restore a bhikkhunī... if she restores her knowing that it is the desire of the group
☸ gaṇassa chandaṃ jānitvā (Vin.4.232).

Illustration: chando, desire

The Buddha: Things are agreeable and wanted in the world on account of desire. Desire is also the source of the expectation and hope that a man has for the hereafter.
☸ Chandānidānāni piyāni loke ye cā pi lobhā vicaranti loke
Āsā ca niṭṭhā ca itonidānā ye samparāyāya narassa honti.

Questioner: What is the source of desire in the world? And from where do dogmatic opinions come from, anger, lies, uncertainty [about the excellence of the teaching], and other such things spoken of by the Ascetic?
☸ Chando nu lokasmiṃ kutonidāno vinicchayā cā pi kutopahūtā
Kodho mosavajjañca kathaṅkathā ca ye vāpi dhammā samaṇena vuttā

The Buddha: Desire arises in the world dependent on what they call ‘pleasing’ and ‘displeasing.’
☸ Sātaṃ asātanti yamāhu loke tamupanissāya pahoti chando (Sn.v.866-8).

Illustration: chando, desire

What is agreeable and disagreeable have desire as their basis and origin, object of genesis and production. When there is desire they arise, without desire they do not arise.
☸ Piyāppiyaṃ kho devānaminda chandanidānaṃ chandasamudayaṃ chandajātikaṃ chandappabhavaṃ chande sati piyāppiyaṃ hoti chande asati piyāppiyaṃ na hotī ti.

Desire has thought as its basis, origin, object of genesis and production. When there is thought it arises, without thought it does not arise.
☸ Chando kho devānaminda vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo. Vitakke sati chande hoti vitakke asati chando na hotī ti (D.2.277).

Illustration: chandā, desire

Master Gotama, we have such yearnings, desires, and aspirations (evaṃ kāmā evañchandā evaṃ adhippāyā) as these: ‘May we dwell in a home crowded with children! May we enjoy Kāsian sandalwood! May we wear garlands, fragrances, and perfumes! May we receive gold and silver! With the demise of the body at death, may we be reborn in the realm of happiness, in the heavenly worlds!’ (S.5.353).

Illustration: chandā, desire

Bhikkhus, for the most part beings have such yearnings, desires, and aspirations
☸ yebhuyyena bhikkhave sattā evaṃ kāmā evaṃ chandā evaṃ adhippāyā

‘If only unlikeable, unloveable, and displeasing things would diminish and likeable, loveable, and pleasing things would increase!’
☸ aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ iṭṭhā kantā manāpā dhammā abhivaḍḍheyyunti (M.1.309).

Illustrations: other

Illustration: chanda, favoritism

How can the lady Thullanandā ordain a sikkhamānā by showing favoritism to bhikkhus placed on probation.
☸ kathaṃ hi nāma ayyā thullanandā pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpessatī ti (Vin.4.335).

Comment:

Thullanandā arranged an ordination ceremony with the help of bhikkhus on probation.

Illustration: chandāya, favoritism

Dabba the Mallian distributes abodes and meals though favoritism.
☸ chandāya dabbo mallaputto senāsanaṃ paññāpeti chandāya ca bhattāni uddisatīti.

Illustration: chando, aspiration

The aspiration to spiritually wholesome factors is hard to come by in the world
☸ kusaladhammacchando dullabho lokasmiṃ (A.3.441).

Illustration: chanda, aspiration

For a bhikkhu this is the foretoken and preindication of the arising of the noble eightfold path, namely, perfection in the aspiration [to abandon spiritually unwholesome factors and acquire spiritually wholesome factors].
☸ ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ chandasampadā

When a bhikkhu is perfect in the aspiration [to abandon spiritually unwholesome factors and acquire spiritually wholesome factors], it is to be expected that he will develop and cultivate this noble eightfold path.
☸ Chandasampannassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī ti (S.5.30).

Commentary: Chandasampadā ti kusalakattukamyatāchando.

Illustration: chandā, aspiration

‘Consent that I may go forth from the household life into the ascetic life.’ Then the parents of those boys consented, thinking:

‘All these boys have the same aspiration. They are bent on what is virtuous.’
☸ sabbepi me dārakā samānacchandā kalyāṇadhippāyā ti (Vin.1.77-8).

Illustration: chanda, aspiration

If one such as he ends up going forth [into the ascetic life], the practice of unsensuousness being his aspiration and delight, being prudent, best of men he’ll be, peerless, never more to be reborn.
☸ Nekkhammachandābhirato (D.3.147).

Illustration: chanda, eager [to understand the teaching]

One should be eager and determined [to understand the teaching]. One should suffuse [one’s body] with the [pure and clean] mind [of fourth jhāna].
☸ Chandajātā avasāyī manasā ca phuṭhā siyā (Thī.v.12).

Illustration: chanda, eager

One should be eager [to realise] the Indescribable.’
☸ Chandajāto anakkhāte (Dh.v.218).

Illustration: chando, eagerness

One who was formerly a non-Buddhist ascetic has no eagerness for the recitation and interrogation, nor of developing the higher virtue, the higher mental states, and the higher penetrative discernment.
☸ aññatitthiyapubbo na tibbacchando hoti uddeso paripucchāya adhisīle adhicitte adhipaññāya (Vin.1.70).

Illustration: chando, eager

A bhikkhu is keenly eager to undergo the training and his dedication to this does not dwindle away in the course of time.
☸ bhikkhū sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo (A.4.15).

Illustration: chando, eagerness

Bhikkhus, one who does not know and see old age and death according to reality should stir up eagerness to know this according to reality.
☸ Jarāmaraṇaṃ bhikkhave ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya chando karaṇīyo (S.2.131).

Illustration: chandaṃ, consent

―’Gather together bhikkhus, the community of bhikkhus will carry out a formal act.’

―’Sir there is a bhikkhu who is ill. He has not come.’

―’I allow you bhikkhus to convey the consent from a bhikkhu who is ill.’
☸ anujānāmi bhikkhave gilanena bhikkhunā chandaṃ dātuṃ (Vin.1.121).

Illustration: chanda, consent

Bhikkhus, if a disciplinary issue is settled thus, and if one who carries it out opens it up again, in opening up there is an offence of pācittiya
☸ Evaṃ vūpasantañce bhikkhave adhikaraṇaṃ kārako ukkoṭeti ukkoṭanakaṃ pācittiyaṃ

If one who has given his consent criticises it, in criticising there is an offence of pācittiya.
☸ Chandadāyako khīyati khīyanakaṃ pācittiyaṃ (Vin.2.94).

Illustration: chandaṃ, consent

The community of bhikkhus came to be convened on some business or other. The Group-of-Six bhikkhus making robes gave their consent to one bhikkhu.
☸ Chabbaggiyā bhikkhu cīvarakammaṃ karontā ekassa chandaṃ adaṃsu (Vin.4.152).

Illustration: chandataṃ, partiality

In former lives the Perfect One made himself beloved through the four bases for winning over a following (cattāri saṅgahavatthūni): generosity, agreeable speech, beneficial conduct, and impartiality (dānena peyyavajjena atthacariyāya samānattatāya: see A.4.219). About this it is said:

Through giving and through beneficial conduct
☸ Dānampi catthacariyatañca

Agreeable speech and impartiality (‘equal partiality’)
☸ Piyavadanañca samānachandataṃ ca

Of benefit to all, he at death to heaven went. (D.3.153).

Illustration: chandasā, preferentially

He who preferentially gives clothes, bed, food, drink and various requisites to upright men
☸ yo ujjubhūtesu dadāti chandasā
Acchādanaṃ sayanamathannapānaṃ nānappakārāni ca paccayāni (A.3.50).

Comment:

Giving ‘in a timely way’ includes giving the first-fruits of field and orchard to the virtuous (sīlavantesu patiṭṭhāpeti, (A.3.41).

Illustration: chandakaṃ, voluntary donations

Lay followers having collected voluntary donations for robe material for a community of bhikkhunīs, laid aside the support in a certain cloth store
☸ tena kho pana samayena upāsikā bhikkhunī saṅghassa cīvaratthāya chandakaṃ saṃharitvā aññatarassa pāvārikassa ghare parikkhāraṃ nikkhipitvā (Vin.4.250).

J

*Jahāti orapāraṃ

Renderings

• jahāti orapāraṃ: he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it

Introduction

The dictionaries: orapāra

The dictionaries (sv Ora) render orapāra as follows:

• PED: ‘the lower and higher worlds.’

• DOP: ‘the nearer and the farther shore.’

We will now explain our support of PED.

Pāra and Apāra: then Pāra means nibbāna

Where pāra means the Far Shore (i.e. nibbāna), then the Near Shore is called apāra:

1) going from the Near Shore to the Far Shore
☸ apārā pāraṃ gamanāyāti (A.5.4).

2) He would go from the Near Shore to the Far Shore if he developed the Supreme Way.
☸ Apārā pāraṃ gaccheyya bhāvetto maggamuttamaṃ (Sn.v.1130).

When pāra is linked to apāra, it always means nibbāna. It does not mean the far side of something. We can discount the single exception at Ud.90, where people wanted to go to the far side of the Ganges: apārā pāraṃ gantukāmā (Ud.90). This can be regarded as a misquote because it is contradicted by other versions of the same story:

☸ orā pāraṃ gantukāmā (D.2.89).

☸ orā pāraṃ gantukāmā (Vin.1.230).

Pāra and Ora: then Pāra does not mean nibbāna

When pāra is paired with ora, then pāra means the far side of something, or further from the observer than something:

1) Unsatisfied with this side of the ocean, he would desire the other side as well.
☸ Oraṃ samuddassa atittarūpo pāraṃ samuddassapi patthayetha (M.2.72).

The same relationship is seen with cognate words:

1) The foolish cowherd makes the cows cross ‘without examining the near shore (orimaṃ tīraṃ) or the far shore (pārimaṃ tīraṃ) of the river Ganges’
☸ asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ asamavekkhitvā pārimaṃ tīraṃ (M.1.225).

2) The village called Setakaṇṇika is in the southern direction. Beyond that (parā) are border districts, nearer than that (orato) are middle (districts).
☸ dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo. Tato parā paccantimā janapadā orato majjhe (Vin.1.197).

3) Having taken the robe in one hand, and wiped the robe-rail or robe-cord with the other hand, having got the edges away from him (parato), and the fold towards him (orato), the robe should be laid aside.
☸ Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ (Vin.2.209).

Pāraṃ in the Uraga Sutta does not mean nibbāna

Translators of the Uraga Sutta usually say that the bhikkhu ‘abandons the near and far shore’. For example, Norman says:

• That bhikkhu... leaves this shore and the far shore as a snake leaves its old, worn-out skin.
☸ So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Norman, Sn.v.1).

Because ‘far shore’ implies nibbāna, we disagree with this translation for two reasons:

1) nibbāna is nowhere else said to be left or abandoned.

2) in combination with oraṃ, pāraṃ means the far side of something, or further from the observer than something, which are nowhere in the suttas said to be qualities of nibbāna.

Verse 15: key to the meaning of orapāraṃ

The key to the meaning of orapāraṃ is found in verse 15 which concerns the non-returner. The verse says this:

• The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence (oraṃ), he sheds orapāraṃ, as a snake sheds its old, worn-out skin.
☸ Yassa darathajā na santi keci oraṃ āgamanāya paccayāse
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.15).

Here, in oraṃ’s first occurrence its meaning is clear: ‘the low plane of existence.’ So let us now discuss the three planes of existence.

The three planes of existence

Each universe is comprised of three planes of existence (dhātu), which are named according to two systems:

System 1)

• the low plane of existence, the middle plane of existence, and the high plane of existence
☸ hīnadhātu majjhimadhātu paṇītadhātu (D.3.215).

System 2)

• the sensuous plane of existence, the refined material plane of existence, and the immaterial plane of existence
☸ kāmadhātu... rūpadhātu... arūpadhātu (A.1.224).

Once-returners return once to this [low] plane of existence’ (sakideva imaṃ lokaṃ āgantvā, meaning the low plane of existence, hīnadhātu) because they have not abandoned the five ties to individual existence in the low plane of existence (orambhāgiyāni saṃyojanāni). Note that we render both hīna and oraṃ as ‘low.’

Non-returners do not return from ‘that world’ (anāvattidhammo tasmā lokā, A.1.245) meaning the two higher planes of existence: the refined material plane of existence (rūpadhātu) and the immaterial plane of existence (arūpadhātu), because that is where they are reborn, either in the Pure Abodes (M.1.81; A.4.73), or as Brahmās (S.1.149), or as immaterial beings (A.2.127).

So oraṃ in the phrase orambhāgiyāni saṃyojanāni stands for hīnadhātu, i.e. where non-returners do not return to. Therefore in orapāraṃ, pāraṃ stands for majjhimadhātu and paṇītadhātu. If shedding oraṃ means abandoning the low plane of existence, then shedding pāraṃ means shedding the middle and high planes of existence. This, then, gives us the meaning of jahāti orapāraṃ:

• He sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it.

The commentary explains orapāra in several ways, one of which is: Oraṃ kāmadhātu, pāraṃ rūpārūpadhātu. This confirms our explanation.

Parenthesis: ’[ties to individual existence in the]’

Norman translation says:

• That bhikkhu... leaves this shore and the far shore as a snake leaves its old, worn-out skin.
☸ So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Norman, Sn.v.1).

But one cannot rationally say one leaves what one does not have, in this case the far shore. The commentary to verse 1 says it means saṃyojanāni is abandoned:

• So bhikkhu jahāti orapāranti so evaṃ kodhaṃ vinento bhikkhu yasmā kodho tatiyamaggena sabbaso pahīyati, tasmā orapārasaññitāni pañcorambhāgiyasaṃyojanāni jahātīti veditabbo

We parenthesise accordingly.

Illustrations

Illustration: jahāti orapāraṃ, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it

The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.
☸ Yassa darathajā na santi keci oraṃ āgamanāya paccayāse
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.15).

Illustration: jahāti orapāraṃ, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it

The bhikkhu in whom there is no inward anger, and who has transcended [craving for] honour and renown, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.
☸ Yassantarato na santi kopā itibhavābhavatañca vītivatto
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.6).

*Jāneyyāti

Renderings

• jāneyyāti: could gauge

• jāneyyāti: should understand

• jāneyyāti: could comprehend

• jāneyyāti: would recognise

• jāneyyāti: should consider

• jāneyyāti: might consider

• jāneyyāti: could know

• jāneyyāti: knew

• jāneyyāti: would know

• jāneyyāti: might know

Introduction

Kālāma Sutta: yadā attanāva jāneyyātha

The Kālāma Sutta’s notoriety as the ‘freethinker's kit to truth’ is partly due to a frequent mistranslation of the prominent phrase in the sutta by ignoring the optative tense, thus:

• When you know for yourselves: 'These things are unwholesome... then you should abandon them.
☸ Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha (A.1.190).

This flawed instruction would only be valid if the Buddha trusted an untrained disciple to know for himself what is unwholesome and wholesome. But if he could be trusted in this way, it would negate the rationale for a religious training system. We propose that the excerpt is more accurately and more rationally translated with ‘should consider.’ The context obliges one to translate yadā as ‘if’ not ‘when’:

• Kālāmas, if you yourselves should consider: “These teachings are unwholesome... you should abandon them.
☸ Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha (A.1.190).

Saṅkhitta Sutta: jāneyyāsi

In the Saṅkhitta Sutta jāneyyāsi is a synonym of dhāreyyāsi, both words in the optative tense, and both with the meaning ‘to consider,’ not ‘to know’.

• Gotamī, things of which you might consider: ‘These things lead to non-attachment [to originated phenomena], not to attachment to originated phenomena... you can definitely consider this is [in accordance with] the teaching
☸ ye ca kho tvaṃ gotami dhamme jāneyyāsi ime dhammā virāgāya saṃvattanti no sarāgāya... ekaṃsena gotami dhāreyyāsi eso dhammo (A.4.280).

Illustrations

Illustration: jāneyyāti, could gauge

Who am I, sir, to gauge the ascetic Gotama’s accomplishment in wisdom? Surely, he would be his equal who could gauge the ascetic Gotama’s accomplishment in wisdom.
☸ Ko cāhaṃ bho ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyāti (M.1.175).

Illustration: jāneyyāsi, should understand

Should you not understand the meaning of what is said by me, you should ask me further about it: ‘How is this, Master Udena? What is the meaning of this?’
☸ yassa ca pana me bhāsitassa attha na jāneyyāsi mamaṃyeva tattha uttariṃ paṭipuccheyyāsi: idaṃ bho udena kathaṃ imassa kvattho ti (M.2.158).

Illustration: jāneyyāsi, could comprehend

My dear and noble friend, if you could comprehend the Blessed One’s virtue and knowledge [of things according to reality], you would never think that he should be abused and reviled.
☸ Sace tvaṃ tāta bhadramukha tassa bhagavato sīlapaññāṇaṃ jāneyyāsi na tvaṃ tāta bhadramukha taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī ti (M.2.210).

Illustration: jāneyyāsi, would recognise

But, bhikkhu, have you ever seen that Blessed One? And if you saw him, would you recognise him?
☸ Diṭṭhapubbo pana te bhikkhu so bhagavā. Disvā ca pana jāneyyāsī'ti (M.3.238).

Illustration: jāneyyāsi, should consider

If, on reflection, you should consider that this act of body which I wish to do would lead my own harm, to the harm of others, or to the harm of both, that it is spiritually unwholesome, has an unpleasant result, and unpleasant karmic consequences, as far as possible you should avoid this type of bodily act.
☸ Sace tvaṃ rāhula paccavekkhamāno evaṃ jāneyyāsi: yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idamme kāyakammaṃ attavyābādhāyapi saṃvatteyya paravyābādhāyapi saṃvatteyya ubhayavyābādhāyapi saṃvatteyya akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākanti. Evarūpaṃ te rāhula kāyena kammaṃ sasakkaṃ na karaṇīyaṃ (M.1.415).

Illustration: jāneyyātha, should consider

Kālāmas, if you yourselves should consider:
☸ Yadā tumhe kālāmā attanāva jāneyyātha

“These teachings are unwholesome;
☸ ime dhammā akusalā

these teachings are blameworthy;
☸ ime dhammā sāvajjā

these teachings are denounced by the wise;
☸ ime dhammā viññugarahitā

when followed and taken up
☸ ime dhammā samattā samādinnā

these teachings lead to harm and suffering,”
☸ ahitāya dukkhāya saṃvattantīti

you should abandon them.
☸ atha tumhe kālāmā pajaheyyātha (A.1.190).

Illustration: jāneyyāsi, might consider

Gotamī, things of which you might consider
☸ ye ca kho tvaṃ gotami dhamme jāneyyāsi

• These things lead to non-attachment [to originated phenomena], not to attachment to originated phenomena
☸ ime dhammā virāgāya saṃvattanti no sarāgāya

• lead to emancipation [from individual existence], not bondage [to individual existence]
☸ visaṃyogāya saṃvattanti no saṃyogāya

• lead to a dwindling away of the five grasped aggregates, not to a proliferation of the five grasped aggregates
☸ apacayāya saṃvattanti no ācayāya

• lead to fewness of needs, not abundance of needs
☸ appicchatāya saṃvattanti no mahicchatāya

• lead to contentment, not to discontentment
☸ santuṭṭhiyā saṃvattanti no asantuṭṭhiyā

• lead to physical seclusion, not to gregariousness
☸ pavivekāya saṃvattanti no saṅgaṇikāya

• lead to right effort, not to indolence
☸ viriyārambhāya saṃvattanti no kosajjāya

• lead to being easy to support, not to being difficult to support
☸ subharatāya saṃvattanti no dubbharatāyā

You can definitely consider
☸ ekaṃsena gotami dhāreyyāsi

• this is [in accordance with] the teaching
☸ eso dhammo

• this is [in accordance with] the discipline
☸ eso vinayo

• this is [in accordance with] the Teacher’s training system
☸ etaṃ satthusāsanan ti (A.4.280).

Illustration: jāneyyaṃ, could know

Is there any absorption unabandoned in myself that might so preoccupy my mind that I could not know or see things according to reality?
☸ atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ na jāneyyaṃ na passeyyanti (M.1.323).

Illustration: jāneyyātha, knew

Nigaṇṭhas, friends, if you knew that you existed in the past, and that you did not not-exist... that being so, then it would be fitting for the venerable Nigaṇṭhas to declare... all suffering will be exhausted.
☸ Sace tumbhe āvuso nigaṇṭhā jāneyyātha ahuvamheva mayaṃ pubbe na nāhuvamhā ti. evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya... sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī ti (M.2.215).

Illustration: jāneyyāsi, would know

If a fire was burning in front of you, would you know this fire was burning in front of you?
☸ sace te purato aggi jaleyya jāneyyāsi tvaṃ ayaṃ me purato aggi jalatīti? (M.1.486-7).

Illustration: jāneyyāsi, might know

Māgandiya, you do not have noble vision by which you might know [spiritual] health and see the Untroubled.
☸ Taṃ hi te māgandiya ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi nibbānaṃ passeyyāsī ti (M.1.510).

*Jāla; Jālin

Renderings

• jāla: web

• jāla: net

• jāla: entanglement

• jālin: entangling

Introduction

PED’s terms for Jāla and Jālin

PED (sv Jāla) says: ‘a net; netting, entanglement (lit. or fig.): snare, deception.’

PED (sv Jālin) says:

a) adj: "having a net," ensnaring, deceptive

b) noun: a fisherman, ensnarer, witch

Taṇhā: entanglement

We call taṇhā an entanglement not a net for two reasons:

1) Taṇhā is a synonym of saṅghāṭa, which is ‘a weft, tangle, mass,’ says PED, and means literally ‘binding together.’

• The bhikkhu Sāti, son of a fisherman, is caught in the vast entanglement of craving, in the tangle of craving.
☸ Sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājāla taṇhā saṅghāṭa paṭimukkan ti (M.1.271).

2) Because taṇhā is the reason that this world is ‘tangled up like string, a knotted ball of thread, a twisted mass of reeds and rushes’:

• I will explain to you the craving that entangles, that floats along, that is far-flung, that is sticky, by which this world [of beings] is blanketed, smothered, tangled up like string, a knotted ball of thread, a twisted mass of reeds and rushes.
☸ Taṇhaṃ vo bhikkhave desissāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇḍikajāto muñjababbajabhūto (A.2.212-3).

Venerable Surādha’s ‘entanglement’

Venerable Surādha said:

• Birth is destroyed by me. The Conqueror’s training system has been fulfilled. What is considered ‘the entanglement’ has been abandoned [by me]. The conduit to renewed states of individual existence has been abolished.
☸ Khīṇā hi mayhaṃ jāti vusitaṃ jinasāsanaṃ
Pahīno jālasaṅkhāto bhavanetti samūhatā (Th.v.135).

Jālasaṅkhāto (“considered ‘the entanglement’”) could be pointing to mohajālaṃ (S.3.83), maccuno jālaṃ (Sn.v.357), or taṇhājālo (Th.v.308). But the association with bhavanetti means taṇhājālo is likely meant, because taṇhā is part of bhavanetti:

• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form: this is called the conduit to renewed states of individual existence.
☸ rūpe kho rādha yo chando yo rāgo yā nandi yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā ayaṃ vuccati bhavanetti (S.3.191).

Although taṇhā is usually ‘destroyed’ or ‘obliterated,’ it is also said to be ‘abandoned’:

1) Yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā (S.3.10).

2) Taṇhā hissa dutiyā sāssa pahīnā (S.4.37).

Illustrations

Illustration: jālaṃ, web

A spider on its self-spun web
☸ sayaṃkataṃ makkaṭakova jālaṃ (Dh.v.347).

Illustration: jālaṃ, net

He destroyed the strong, extensive net of deceitful death.
☸ Acchidā maccuno jālaṃ tataṃ māyāvino daḷhaṃ (Sn.v.357).

Illustration: jālaṃ, net

Like a fish breaching a net in the water
☸ jālambhetvā salilambucārī (Sn.v.62).

Illustration: jālaṃ, net

The wind is not bound by a net
☸ vāto va jālamhi asajjamāno (Sn.v.71).

Illustration: jālaṃ, net

Like birds escaped from a net
☸ Sakunto jālamutto va (Dh.v.174).

Illustration: jālaṃ, entanglement

The entanglement of undiscernment of reality is obliterated
☸ mohajālaṃ padālitaṃ (S.3.83).

Illustration: jālaṃ, entanglement

There is no entanglement like undiscernment of reality
☸ Natthi mohasamaṃ jālaṃ (Dh.v.251).

Illustration: jālo, entanglement

The entanglement of craving has been done away with.
☸ taṇhājālo samūhato (Th.v.308).

Illustration: jāla, entanglement

[Most folk] are blinded by sensuous yearning, wrapped in the entanglement [of craving], enfolded in the cloak of craving.
Kāmandhā jālapacchannā taṇhāchadanachāditā (Th.v.297).

Illustration: jāliniṃ, entangling

Usabha destroyed the entangling origin of suffering.
☸ Usabhacchidā jāliniṃ dukkhamūlaṃ (M.3.70).

Illustration: jālinī, entangling

He for whom entangling and sticky craving no more exists to lead him anywhere.
☸ Yassa jālinī visattikā taṇhā natthi kuhiñci netave (S.1.107).

JH

*Jhāyati; Jhāna

Renderings

• jhāyati: to meditate

• jhāyati: to practise

• jhāyati: to apply oneself (to a practice)

• jhāyati: to mope

• jhāyati: to burn

• jhāna: meditation

• jhāna: jhāna

Introduction

Meditation and burning: different roots

Jhāyati is two words, meditation and burning. These are from different roots and cannot be used to explain each other.

Jhāna ‘never means vaguely meditation’: untrue

PED concludes that jhāna ‘never means vaguely meditation. It is the technical term for a special religious experience, reached in a certain order of mental states. It was originally divided into four such states. These may be summarized [as the four jhānas].’ We will show in the illustrations that this statement is untrue.

Illustrations

Illustration: jhāyino, meditate

A consideration came to the ascetic, the bhikkhu Pārāpariya, while he was seated alone, meditating in seclusion.
☸ Samaṇassa ahu cintā pārāpariyassa bhikkhuno
Ekakassa nisinnassa pavivittassa jhāyino.

[He asked himself this:] ‘[By means of] what training, what practice, what conduct, would a man fulfil his duty to himself, and not do any harm?
☸ Kimānupubbaṃ puriso kiṃ vataṃ kiṃ samācāraṃ
Attano kiccakirissa na ca kiñci viheṭhaye

[He reflected thus:] ‘The sense faculties of men are for their welfare or harm. Unsupervised [by mindfulness] they are for their harm; supervised [by mindfulness] they are for their welfare.
☸ Indriyāni manussānaṃ hitāya ahitāya ca
Arakkhitāni ahitāya rakkhitāni hitāya ca.

‘By supervising and keeping watch over one’s sense faculties, one would fulfil one’s duty to oneself and not do any harm.
☸ Indriyāneva sārakkhaṃ indriyāni ca gopayaṃ
Attano kiccakārīssa na ca kiñci viheṭhaye (Th.v.726-8).

Illustration: jhāyetha, meditate

The wise man intent on meditation would be delighted in the woods.
☸ Sa jhānapasuto dhīro vanante ramito siyā

He would meditate at the root of a tree, being completely content within himself.
☸ Jhāyetha rukkhamūlasmiṃ attānamabhitosayaṃ (Sn.v.709).

Illustration: jhāyati, meditate

Having attained to the Imperturbable she meditates at the root of a tree.
☸ Anejaṃ upasampajja rukkhamūlamhi jhāyati (Thī.v.362).

Illustration: jhāyeyya, meditate

They go to different countries, wandering unrestrained. If they lose their inward collectedness, what good will this international travelling do? Therefore one should eliminate [such] harmful conduct. One should meditate unaccompanied.
☸ Tasmā vineyya sārambhaṃ jhāyeyya apurakkhato ti (Th.v.37).

Illustration: jhāyatha, meditate

Meditate, Cunda! Do not be negligently applied [to the practice] lest you regret it later!
☸ Jhāyatha cunda mā pamādattha. Mā pacchā vippaṭisārino ahuvattha (M.1.46).

Illustration: jhāyasi, meditate

With a motionless body, steady, lovely, how beautifully you meditate, bhikkhu!
☸ aniñjamānena ṭhitena vaggunā sucārurūpaṃ vata bhikkhu jhāyasi (S.1.180).

Illustration: jhānaṃ jhāyati, practise meditation

He who abides in solitary retreat for the four months of the Rains, practising the meditation on [unlimited] compassion, sees Brahmā.
☸ yo vassike cattāro māse paṭisallīyati karuṇaṃ jhānaṃ jhāyati so brahmānaṃ passati (D.2.237).

Illustration: jhānaṃ jhāyeyyan, practise meditation

How about if I practised the breathingless meditation? So I stopped the in-breaths and out-breaths through my nose and mouth.
☸ yannūnāhaṃ appāṇakaṃ jhānaṃ jhāyeyyan ti (M.1.243).

Illustration: jhāyantaṃ, applying myself

While I was nearby the Nerañjara River, resolutely applied to inward striving, applying myself with all my strength to the attainment of safety from [the danger of] bondage [to individual existence].
☸ Taṃ maṃ padhānapahitattaṃ nadiṃ nerañjaraṃ pati
Viparakkamma jhāyantaṃ yogakkhemassa pattiyā (Sn.v.425-6).

Illustration: jhāyiṃ, apply himself; jhāyī, meditating

―’How should he apply himself so sensuous mental images are kept at bay and fail to grip him?’
☸ Kathaṃ jhāyiṃ bahulaṃ kāmasaññā paribāhirā honti aladdha yo tan ti.

(The Blessed One:)

―’Tranquil in body, with his mind liberated [from perceptually obscuring states],
☸ Passaddhakāyo suvimuttacitto

Free of karmically consequential conduct, mindful, free of worldliness,
☸ asaṅkhārāno satimā anoko

Having understood the teaching, meditating thought-free,
☸ Aññāya dhammaṃ avitakkajhāyī

He does not shake, or drift, or stiffen.
☸ na kuppati na sarati na thīno (S.1.126).

Illustration: jhāyasi, mope; jhāyami, meditate

[Māra:]
―’Is it because you are overcome by grief that you mope in the woods?’
☸ Sokāvatiṇṇo nu vanamhi jhāyasi

[The Buddha:]
―’Having extirpated the origin of grief entirely, free of evil deeds, I meditate free of grief.’
☸ Sokassa mūlaṃ palikhāya sabbaṃ anāgu jhāyāmi asocamāno (S.1.122).

Illustration: jhāyanti, mope

Those who have neither lived the religious life nor, in their youth, accumulated savings, mope [in their declining years] like old herons beside a lake without fish.
☸ Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Jiṇṇakoñcā va jhāyanti khīṇamacche va pallale (Dh.v.155).

Illustration: jhāyati, mope

As the carter who abandoned the highway, a road with an even surface, and entered upon a rugged bypath, mopes [mournfully] indeed with a broken axle
☸ Yathā sākaṭiko patthaṃ samaṃ hitvā mahāpathaṃ
Visamaṃ maggamāruyha akkhacchinno va jhāyati.

So the fool, having left the teaching to follow a way opposed to the teaching, mopes like [the carter] with a broken axle when he falls into the mouth of Death.
☸ Evaṃ dhammā apakkamma adhammamanuvattiya
Mando maccumukhaṃ patto akkhacchinno va jhāyatī ti (S.1.57).

Illustration: jhāyati, mope

The unbroken colt, Sandha, when tied up at the feeding trough mopes ‘Fodder! Fodder!’ For what reason? Because it never occurs to him ‘I wonder what task the trainer will set me today? What can I do for him in return?
☸ Assakhaluṅko hi sandha doṇiyā baddho yavasaṃ yavasanti jhāyati (A.5.323).

Illustration: jhāyanti, mope

These shaven-headed ascetics who claim to be meditators, with shoulders drooping, heads down as if drugged, they mope, brood, ruminate, and cogitate.
☸ ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā jhāyinosmā jhāyinosmā ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.

Just as an owl on a branch waiting for a mouse mopes, broods, ruminates, and cogitates.
☸ Seyyathā pi nāma ulūko rukkhasākhāya mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati (M.1.334).

Illustration: jhāno, meditation

Venerable Revata said the bhikkhu who would illuminate the Gosinga Sāla-tree Grove would be one who:

• takes pleasure and delight in solitary retreat
☸ paṭisallāṇārāmo hoti paṭisallāṇarato

• is given to inward calm
☸ ajjhattaṃ cetosamathamanuyutto

• does not neglect meditation
☸ anirākatajjhāno

• possesses insightfulness
☸ vipassanāya samannāgato

• is devoted to solitary abodes
☸ brūhetā suññāgārānaṃ (M.1.213).

Illustration: jhāna, meditation

That the Bamboo Grove is delightful, quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, is because of the Venerables who meditate there and are given to meditation.
☸ yathā taṃ bhavantehi jhāyīhi jhānasīlīhi (M.3.13).

Illustration: jhānaṃ, meditation; jhānaṃ, jhāna

What type of meditation did the Blessed One not praise?
☸ Kathaṃrūpañca brāhmaṇa so bhagavā jhānaṃ na vaṇṇesi.

In this regard, brahman, some person abides with a mind absorbed in and overcome by attachment to sensuous pleasure and he does not discern according to reality the deliverance from arisen attachment to sensuous pleasure.
☸ Idha brāhmaṇa ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena. Uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti.

While he thus cultivates attachment to sensuous pleasure within, he mopes, broods, ruminates, and cogitates.
☸ So kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

And likewise for the other five hindrances:

• Vyāpādapariyuṭṭhitena cetasā viharati

• Vicikicchāpariyuṭṭhitena cetasā viharati

And what type of meditation did the Blessed One praise?
☸ Kathaṃ rūpañca brāhmaṇa so bhagavā jhānaṃ vaṇṇesi.

• First jhāna,

• Second jhāna,

• Third jhāna,

• Fourth jhāna.

• Idha brāhmaṇa bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ... catutthaṃ jhānaṃ upasampajja viharati (M.3.13-14).

Illustration: jhānaṃ, jhāna

There is no jhāna for one without penetrative discernment. There is no penetrative discernment for one who does not meditate.
☸ Natthi jhānaṃ apaññassa paññā natthi ajjhāyato

Whoever has jhāna together with penetrative discernment is right in the presence of the Untroubled.
☸ Yamhi jhānañca paññā ca sa ve nibbānasantike (Dh.v.372).

Illustration: jhānāni, jhāna

Abandoning the five hindrances, ever energetic, he enters the jhānas. His mind is concentrated. He is aware and mindful.
☸ Pañcanīvaraṇe hitvā niccaṃ āraddhaviriyo
Jhānāni upasampajja ekodi nipako sato (A.3.354).

Illustration: jhāyantī, burning

There are lights burning in the round pavilion
☸ Ete maṇḍalamāḷe dīpā jhāyantī ti (D.1.50).

Comment:

Meditation and burning are both jhāyati but come from different roots and cannot be used to explain each other.

Illustration: jhāyamānassa, burnt

When the Blessed One’s body had been burnt
☸ Jhāyamānassa kho pana bhagavato sarīrassa (D.2.164).

Illustration: jhāyamānassa, burnt

Just as when butter or oil is burnt.
☸ Seyyathā pi nāma sa pi’ssa vā telassa vā jhāyamānassa (D.2.164).

Ñ

*Ñatvā

Renderings

• ñatvā: knowing

• ñatvā: knowing [according to reality]

• ñatvā: recognising

Introduction

Ñatvā: usual meanings

Ñatvā is the absolutive of jānāti, to be rendered as either:

1) knowing, or having known.

2) recognising, or having recognised.

Ñatvā+yathābhūtaṃ

Sometimes ñatvā is linked to yathābhūtaṃ, thus implying insightful knowing:

• [For one] knowing this according to reality, the Untroubled is happiness supreme.
☸ Etaṃ ñatvā yathābhūtaṃ nibbānaṃ paramaṃ sukhaṃ (Dh.v.203).

• Knowing the world [of phenomena] according to reality
☸ Lokaṃ ñatvā yathābhūtaṃ (A.4.238).

• Having in this way known things according to reality, his mind is completely liberated [from perceptually obscuring states].
☸ Evaṃ ñatvā yathābhūtaṃ... sammācittaṃ vimuccati (A.3.354).

Ñatvā+parenthesis: ‘knowing [according to reality]’

Where ñatvā means knowing insightfully, and where yathābhūtaṃ is missing, it needs to be parenthesised:

1) One who knows the All in every way [according to reality] is not attached to anything.
☸ Yo sabbaṃ sabbato ñatvā sabbatthesu na rajjati (It.4).

2) Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality].
☸ Ākiñcaññasambhavaṃ ñatvā nandi saṃyojanaṃ iti
Evametaṃ abhiññāya tato tattha vipassati (Sn.v.1115).

Illustrations

Illustration: ñatvā, knowing

In knowing a mentally known object with mindfulness muddled...
Dhammaṃ ñatvā sati muṭṭhā (S.4.76).

Illustration: ñatvā, knowing

Knowing wrongdoing as wrongdoing, and innocence as innocence.
☸ Vajjañca vajjato ñatvā avajjañca avajjato (Dh.v.319).

Illustration: ñatvā, knowing

Knowing that his foe is angry
☸ Paraṃ saṅkupitaṃ ñatvā (S.1.162).

Illustration: ñatvā, knowing

Knowing the body as perishable, and consciousness as perishable,
☸ Kāyañca bhiduraṃ ñatvā viññāṇañca pabhaṅguṇaṃ (It.69).

Illustration: ñatvā, knowing

Knowing that everything in the world is untrue [to itself]
☸ sabbaṃ vitathamidanti ñatvā loke (Sn.v.9).

Illustration: ñatvā, recognising

‘Brahmanic sacrifices glorify sights and sounds also flavours, sensuous pleasures, and women.
☸ Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā

‘Recognising that this was a spiritual stain amidst objects of attachment I lost my taste for sacrifices and offerings.’
☸ Etaṃ malan ti upadhīsu ñatvā
Tasmā na yiṭṭhe na hute arañjin ti (Vin.1.37).

Illustration: ñatvā, recognising

Seeing sensuous pleasures as [dangerous as] a blazing [grass torch being carried against the wind], and gold pieces as [dangerous as a sharp] knife, and life from the time of conception as suffering, and great danger in the [possibility of the] hells,
☸ Kāme ādittato disvā jātarūpāni satthato
Gabbhavokkantito dukkhaṃ nirayesu mahabbhayaṃ.

Recognising this danger, I was filled with an earnest attitude [to the practice].
☸ Etamādīnavaṃ ñatvā saṃvegaṃ alabhiṃ tadā (Th.v.791).

Illustration: ñatvā, recognising

The wise, recognising this special quality of diligence, rejoice in it, taking delight in the Noble People’s sphere of personal application.
☸ Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā (Dh.v.22).

Illustration: ñatvā, recognising

[All of] this is bondage [to individual existence]. Here there is little enjoyment and much suffering. Recognising it as a hook, the intelligent man should live the religious life as solitarily as a rhinoceros horn.
☸ Saṅgo eso parittamettha sokhyaṃ appassādo dukkhamettha bhiyyo
Gaḷo eso iti ñatvā mutimā eko care khaggavisāṇakappo (Sn.v.61).

Illustration: ñatvā, recognising

‘They give food, strength, a good appearance, and thus pleasure. Recognising this good reason, they did not kill cows.
☸ Annadā baladā cetā vaṇṇadā sukhadā tathā
Etamatthavasaṃ ñatvā nāssu gāvo haniṃsu te (Sn.v.297).

Illustration: ñatvā, recognising

‘Recognising the wretchedness of all this, the sage for his whole life resolutely lives the religious life by himself. He does not pursue sexual intercourse.
☸ Etamādīnavaṃ ñatvā muni pubbāpare idha
Ekacariyaṃ daḷhaṃ kayirā na nisevetha methunaṃ (Sn.v.821).

Illustration: ñatvā, knowing [according to reality]: the nature of reality

‘A person for whom there is no attachment, who, knowing the nature of reality, is not attached
☸ Yassa nissayatā natthi ñatvā dhammaṃ anissito (Sn.v.856).

Illustration: ñatvā, knowing [according to reality]

Knowing commonplace opinions [according to reality], he remains indifferent to them, thinking, “Let other people adopt them [if they wish].”
☸ Ñatvā ca so sammutiyo puthujjā upekkhatī uggahaṇanti maññe (Sn.v.911).

Illustration: ñatvā, knowing [according to reality]

Knowing the world’s unlastingness [according to reality], they put an end to suffering.
☸ Loke aniccataṃ ñatvā dukkhassantaṃ akaṃsu te (S.1.61).

Illustration: ñatvā, knowing things [according to reality]

Knowing things [according to reality] he would achieve states of great distinction.
☸ Ñatvā ca dhammesu visesī assa (Th.v.372).

*Ñāṇa

Renderings

• ñāṇa: knowledge

• ñāṇa: knowledge [of things according to reality]

• ñāṇa: perception (Poṭṭhapāda Sutta)

• aññāṇa: ignorance

• aññāṇa: ignorance [of things according to reality]

• aññāṇa: incomprehension

Introduction

Ñāṇa: factual knowledge or insightful knowledge

Ñāṇa is derived from jānāti and means either factual knowledge or insightful knowledge. Factual knowledge is the knowledge of someone looking into a well and knowing, ‘There is water’ (tassa udakan ti hi kho ñāṇaṃ assa S.2.118). Insightful knowledge is knowing, for example, old age and death according to reality (jarāmaraṇe yathābhūtaṃ ñāṇāya S.2.132).

Thus to indicate insightful knowledge, yathābhūtaṃ is used, at least sometimes. Where it is missing, it should be parenthesised.

Aññāṇa: lack of factual knowledge or insightful knowledge

Correspondingly, there are the opposites: lack of factual knowledge and lack insightful knowledge. The former is the ignorance (aññāṇa) that a bhikkhu might have of a Pātimokkha rule, and who exclaims ‘Only now do I realise! This regulation, it seems, is handed down as a Pātimokkha rule’ (Vin.4.144). The latter is, for example, of the first noble truth: ignorance of suffering [according to reality] (dukkhe aññāṇaṃ S.5.430).

Here we have parenthesised [according to reality] to indicate insightful knowledge. This is clearly justified because in other suttas, yathābhūtaṃ is associated with the formula: So idaṃ dukkhan ti yathābhūtaṃ pajānāti (S.5.199).

Parenthesising: association of terms

Our parenthesis is also justified because of the association of ñāṇa with terms where we have explained that a similar parenthesis is used:

1) dassana: vision [of things according to reality].

• He has knowledge and vision of all phenomena [according to reality],
☸ Sabbesu dhammesu ca ñāṇadassī (Sn.v.478). See Glossary sv Dassana.

2) ñatvā: knowing [according to reality].

• One who is uncertain [about the excellence of the teaching] should train in the path of knowledge [of things according to reality], [for these] things have been spoken of by the Ascetic having [likewise] known them [according to reality].
☸ Kathaṅkathī ñāṇapathāya sikkhe ñatvā pavuttā samaṇena dhammā (Sn.v.868). See Glossary sv Ñatvā.

Poṭṭhapāda Sutta: unusual

The use of ñāṇaṃ in the Poṭṭhapāda Sutta is unusual. It will be discussed in the Illustrations.

Illustrations: unparenthesised

Illustration: ñāṇaṃ, knowledge

For this, bhikkhu, is the highest penetrative discernment, namely knowledge of the complete destruction of suffering.
☸ Esā hi bhikkhu paramā ariyā paññā yadidaṃ sabbadukkhakkhaye ñāṇaṃ (M.3.245).

Illustration: ñāṇaṃ, knowledge

For him thus knowing and seeing, his mind is liberated [from perceptually obscuring states].
☸ Tassa evaṃ jānato evaṃ passato kāmāsavā pi... avijjāsavā pi cittaṃ vimuccati.

Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated.
☸ Vimuttasmiṃ vimuttami ti ñāṇaṃ hoti (M.3.108).

Illustration: ñāṇan, knowledge

Some ascetic or Brahmanist says ‘All those who kill... will be reborn in the realm of happiness, in the heavenly worlds.’
☸ So evamāha yo kira bho pāṇātipātī... micchādiṭṭhi sabbo so kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

And says: ‘Those who know thus, know rightly; those who know otherwise, their knowledge is wrong.’
☸ Ye evaṃ jānanti te sammā jānanti ye aññathā jānanti micchā tesaṃ ñāṇan ti (M.3.210).

Illustration: ñāṇaṃ, knowledge

Suppose, friend, there was a well along a desert road, but it had neither a rope nor a bucket. Then a man came, oppressed by the heat, tired, parched, and thirsty.

• He would look into the well and would have the knowledge, ‘There is water,’ but he would not be able to make bodily contact with it.
☸ So taṃ udapānaṃ olokeyya. Tassa udakan ti hi kho ñāṇaṃ assa na ca kāyena phusitvā vihareyya (S.2.118).

Illustration: ñāṇaṃ, knowledge

The three final knowledges.
☸ Tisso vijjā

• the final knowledge: the knowledge through recalling of past lives
☸ pubbenivāsānussati ñāṇaṃ vijjā

• the final knowledge: the knowledge of the transmigration of beings
☸ sattānaṃ cutūpapāte ñāṇaṃ vijjā

• the final knowledge: the knowledge of the destruction of perceptually obscuring states.
☸ āsavānaṃ khaye ñāṇaṃ vijjā (D.3.275).

Illustration: ñāṇaṃ, knowledge

As regards the past, the Perfect One has knowledge of past lives. He can remember as far back as he wishes.
☸ Atītaṃ kho cunda addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati.

As for the future, this knowledge, born of enlightenment, arises in him ‘This is the last birth; there will be no renewed states of individual existence.’
☸ Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati ayamantimā jāti natthidāni punabbhavo ti (D.3.134).

Illustration: ñāṇaṃ, knowledge

Two kinds of knowledge
☸ dve ñāṇāni

• knowledge of destruction
☸ khaye ñāṇaṃ

• knowledge of non-rearising
☸ anuppāde ñāṇaṃ (D.3.274).

Illustration: ñāṇaṃ tathaṃ, knowledge of things according to reality

Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence,
☸ Ākiñcaññasambhavaṃ ñatvā nandi saṃyojanaṃ iti

knowing this thus, then he sees this matter [according to reality].
☸ Evametaṃ abhiññāya tato tattha vipassati

This is the knowledge of things according to reality of the Brahman who has perfected the religious life
☸ Etaṃ ñāṇaṃ tathaṃ tassa brāhmaṇassa vusīmato ti (Sn.v.1115).

Illustration: yathābhūtaṃ ñāṇāya, knowledge of old age and death according to reality

One who does not know and see old age and death according to reality should vigorously endeavour [to attain] knowledge of old age and death according to reality
☸ Jarāmaraṇaṃ bhikkhave ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya ātappaṃ karaṇīyaṃ (S.2.132).

Illustrations: parenthesised

Illustration: ñāṇaṃ, knowledge [of things according to reality]

In one of right inward collectedness, right knowledge [of things according to reality] comes into being.
☸ sammāsamādhissa sammāñāṇaṃ pahoti

In one of right knowledge [of things according to reality], right liberation [from perceptually obscuring states] comes into being.
☸ sammāñāṇassa sammāvimutti pahoti (M.3.71-77).

Illustration: ñāṇa, knowledge of bodies [according to reality]

As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene, he arouses knowledge and vision externally of others’ bodies [according to reality].
☸ So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).

Illustration: ñāṇa, knowledge [of things according to reality]; aññāṇa, ignorance [of things according to reality]

By destroying the origin of ignorance [of things according to reality], [the eightfold path] is a destroyer of the operation of the karmic mechanism.
☸ Aññāṇamūlabhedāya kammayantavighāṭano

It causes the thunderbolt of knowledge [of things according to reality] to fall on thoughts which have been taken hold of.
☸ Viññāṇānaṃ pariggahe ñāṇavajīranipātino (Th.v.419).

Illustration: ñāṇa, knowledge of it [according to reality]; aññāṇa, ignorance of it [according to reality]

Neutral sense impression: knowledge of it [according to reality] is pleasant, ignorance of it [according to reality] is unpleasant.
☸ adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā ti (M.1.302).

Illustration: ñāṇamhi, knowledge [of things according to reality]

What difference does womanhood make when the mind is well-collected, when knowledge [of things according to reality] exists in one who rightly sees the nature of reality?
☸ Itthibhāvo kiṃ kayirā cittamhi susamāhite
Ñāṇamhi vattamānamhi sammā dhammaṃ vipassato (S.1.129).

Illustrations: aññāṇa

Illustration: aññāṇaṃ ignorance of it [according to reality]; ñāṇaṃ knowledge of it [according to reality]

Bhikkhus, ignorance of suffering [according to reality], the origin of suffering, the ending of suffering, the practice leading to the ending of suffering, is called uninsightfulness into reality, and it is on account of this quality that one lacks insight into reality.
☸ Yaṃ kho bhikkhu dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ ayaṃ vuccati bhikkhu avijjā ettāvatā ca avijjāgato hoti.

Bhikkhus, whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called insightfulness into reality, and it is on these grounds that one is possessed of insight into reality.
☸ Yaṃ kho bhikkhu dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati bhikkhu vijjā ettāvatā ca vijjāgato hoti (S.5.430).

Illustration: aññāṇa, ignorance [of things according to reality]

These three kinds of spiritually unwholesome thoughts produce spiritual blindness, uninsightfulness, ignorance [of things according to reality], are destructive of penetrative discernment, vexatious, and not conducive to the Untroubled. Which three? Sensuous thought, unbenevolent thought, and malicious thought.
☸ Kāmavitakko... Vyāpādavitakko... Vihiṃsāvitakko bhikkhave andhakaraṇo acakkhukaraṇo aññāṇakarano paññānirodhiko vighatapakkhiko anibbānasaṃvattaniko (It.82).

Illustration: aññāṇa, ignorance

If a bhikkhu, while the half-monthly Pātimokkha is being recited, says "Only now do I realise! This regulation, it seems, is handed down as a Pātimokkha rule, is included as a Pātimokkha rule, and comes up for recitation every half-month.” If other bhikkhus know that this bhikkhu has already sat through two or three recitations of the Pātimokkha, if not more:

• there is no acquittal for that bhikkhu due to ignorance,
☸ na ca tassa bhikkhuno aññāṇakena mutti (Vin.4.144).

Illustration: aññāṇa, incomprehension

Vacchagotta asked the Buddha where an arahant was reborn after death. The Buddha said one cannot say he is either reborn or not reborn. Vacchagotta exclaimed:

• ‘I have fallen into incomprehension and bewilderment.’
☸ Etthāhaṃ bho gotama aññāṇamāpādiṃ ettha sammohamāpādiṃ (M.1.487).

Illustrations: Poṭṭhapāda Sutta

Illustration: ñāṇaṃ, perception (Poṭṭhapāda Sutta)

The use of ñāṇaṃ in the Poṭṭhapāda Sutta is unusual. The Buddha tells Poṭṭhapāda that:

‘A state of refined awareness arises first, perception [of that state] afterwards. From the arising of a state of refined awareness comes the perception [of that state]. Thus one knows that perception has a specific and necessary condition.’
☸ Saññā kho poṭṭhapāda paṭhamaṃ uppajjati pacchā ñāṇaṃ. Saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti idappaccayā kira me ñāṇaṃ udapādī ti (D.1.185).

COMMENT

Poṭṭhapāda’s question stemmed from the Buddha’s explanation of how various states of refined awareness (saññā) arise, and how there is a ‘subtle but true perception’ of those states (sukhumasaccasaññā tasmiṃ samaye hoti). Thus saññā has two meanings: state of refined awareness, and perception of that state. For example:

• Further, Poṭṭhapāda, with the overcoming in every way of the state of awareness of boundless space, a bhikkhu enters and abides in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless.
☸ Puna ca paraṃ poṭṭhapāda bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇan ti viññāṇañcāyatanaṃ upasampajja viharati.

... And for him the previous subtle but true perception (saññā) of the state of awareness of boundless space ceases. And at that time there is a subtle but true perception (saññā) of the state of awareness of boundless consciousness. He is one with a subtle but true perception of the state of awareness of boundless consciousness.
☸ Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti. Viññāṇañcāyatanasukhumasaccasaññī yeva tasmiṃ samaye hoti (D.1.183-4).

... In this way one state of refined awareness (saññā) arises through the training, and one state of refined awareness (saññā) ceases through the training.
Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati (D.1.183-4).

Now, following the Buddha’s explanation, Poṭṭhapāda wanted to know the relationship between states of refined awareness and perception of those states. This was because he had recently attended discussions on the ‘thorough ending of states of refined awareness’ (abhisaññānirodhe) in which philosophers had explained the relationship beween the two. For instance, one philosopher said states of refined awareness (saññā) arise and cease without indispensible or necessary conditions (ahetū appaccayā purisassa saññā uppajjanti pi nirujjhanti pi). When they arise, one is perceptive [of them] (Yasmiṃ samaye uppajjanti saññī tasmiṃ samaye hoti), when they disappear, one is unperceptive [of them] (Yasmiṃ samaye nirujjhanti asaññī tasmiṃ samaye hotī ti). But in asking which comes first, states of refined awareness or perception of those states, Poṭṭhapāda would have needed to ask, ‘Which comes first, saññā or saññā?’ To avoid this situation, he called perception ‘ñāṇaṃ.’ The Buddha accepted this substitution and gave the answer above, adding that perception has a specific and necessary condition (idappaccayā kira me ñāṇaṃ udapādī).

*Ñāya

Renderings

• ñāya: the noble practice

• ñāya: the correct approach

• ñāya dhamma: the noble practice

• ariya ñāya: the noble practice

• ariya ñāya: the noble doctrine

Introduction

Ñāya: noble practice

Ñāya occurs either alone or with ariyo or dhamma. These words mean:

• ñāya: ‘noble practice’

• ariyo: ‘noble’

• dhamma: ‘practice’

Therefore any combination of these words usually means ‘the noble practice.’ But if ñāya means ‘noble practice,’ and dhamma means ‘practice,’ then dhamma is redundant.

• He explained the noble practice which is of benefit to devas and men
☸ Hitaṃ devamanussānaṃ ñāyaṃ dhammaṃ pakāsayī (A.2.37).

• He fulfils the noble practice that is spiritually wholesome.
☸ ārādhako hoti ñāyaṃ dhammaṃ kusalan ti (S.5.19).

Bodhi incorporates the redundancy by using a comma:

• He revealed the Dhamma, the method, for the benefit of devas and humans
☸ Hitaṃ devamanussānaṃ ñāyaṃ dhammaṃ pakāsayī (Bodhi, A.2.37).

• He attains the method, the Dhamma that is wholesome.
☸ ārādhako hoti ñāyaṃ dhammaṃ kusalan ti (Bodhi, S.5.19).

The noble practice: definition

The noble practice means ‘practices that are virtuous and spiritually wholesome’:

• He applies himself to the welfare and happiness of the manyfolk.
☸ bahujanahitāya paṭipanno hoti bahujanasukhāya

... By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.
☸ bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatā kusaladhammatā (A.2.36).

Comments:

1) The -tā suffix denotes multitude, collection (PGPL: para 581).

2) Whatever there is in my family that is suitable for offering, all that I share unreservedly with those who are virtuous and of a virtuous moral nature.
☸ Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī ti (S.5.397).

Ñāya: ‘correct approach’

A different meaning for ñāya is indicated in the story about Medakathālikā, the acrobat’s apprentice (S.5.168) where it means ‘correct approach.’ See Illustrations.

Ariyo ñāyo: the noble doctrine

Ariyo ñāyo in reference to dependent origination (paṭiccasamuppāda S.2.70) means ‘noble doctrine’:

• ‘the noble doctrine that one has clearly seen and correctly penetrated by penetrative discernment’
☸ ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho

Ñāyo is properly called ‘doctrine’ because it is equivalent to dhamma that the Buddha used, again in reference to dependent origination:

• It is through not fathoming, not penetrating this doctrine that this generation is tangled up like string
☸ etassa ānanda dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā.

In both cases dependent origination is a doctrine to be penetrated.

Illustrations

Illustration: ñāya, noble practice

The community of the Blessed One’s [noble] disciples is applied to the excellent practice,
☸ supaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the correct practice,
☸ ujupaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the noble practice.
☸ ñāyapaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the proper practice.
☸ sāmīcipaṭipanno bhagavato sāvakasaṅgho (S.5.343).

Illustration: ñāyassa, noble practice

This is the one-destination path... for acquiring the noble practice, for realising the Untroubled, namely, the [contemplation of the] four bases of mindfulness.
☸ ekāyano ayaṃ bhikkhave maggo... ñāyassa adhigamāya nibbānassa sacchikiriyāya. Yadidaṃ cattāro satipaṭṭhānā (S.5.142).

Illustration: ñāya, noble practice

If anyone told a follower of that teaching: ’Certainly the Venerable is applying himself to the noble practice, and will fulfil the noble practice,’
☸ Yo kho cunda evarūpaṃ sāvakaṃ evaṃ vadeyya addhāyasmā ñāyapaṭipanno ñāyamārādhessatī ti

... the one who praises, the person who was praised, and the one who, on hearing such praise, should make still greater efforts, would all beget much merit. Why?
☸ yo ca pasaṃsati yañca pasaṃsati yo ca pasaṃsito bhiyyo somattāya viriyaṃ ārabhati sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu?

... Because the teaching and discipline are well explained, well expounded, and lead to deliverance [from suffering], and to inward peace.
☸ Evaṃ hetaṃ cunda hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike (D.3.121).

Illustration: ñāyaṃ dhammaṃ, the noble practice

He explained the noble practice which is of benefit to devas and men, hearing and understanding which the manyfolk gain faith [in the perfection of the Perfect One’s enlightenment].
☸ Hitaṃ devamanussānaṃ ñāyaṃ dhammaṃ pakāsayī
Yaṃ ve disvā ca sutvā ca pasīdati bahujjano (A.2.37).

Illustration: ñāyaṃ dhammaṃ, the noble practice

These four kinds of religious life without consolation have been declared, wherein a wise man certainly would not live the religious life, or if he should live it, would not fulfil the noble practice that is spiritually wholesome.
☸ cattāri ca anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya vasanto vā na ārādheyya ñāyaṃ dhammaṃ kusalan ti (M.1.514).

Illustration: ñāyaṃ dhammaṃ, the noble practice

If, brahman, anyone from a clan of khattiyas goes forth from the household life into the ascetic life, and, after encountering the teaching and discipline proclaimed by the Perfect One, he abstains from killing, stealing, incelibacy... he fulfils the noble practice that is spiritually wholesome.
☸ ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ (M.2.181).

Illustration: ñāyaṃ dhammaṃ, the noble practice

Whether it is a layperson or one gone forth [into the ascetic life] who applies himself to wrong practice, because of doing so he does not fulfil the noble practice that is spiritually wholesome.
☸ Gihī vā bhikkhave pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ (S.5.19).

Illustration: ñāyo, correct approach

An acrobat told his apprentice Medakathālikā to join him on the bamboo pole and stand on his shoulders, and told him:

―‘You protect me, dear Medakathālikā, and I’ll protect you.
☸ tvaṃ samma medakathālike mamaṃ rakkha. Ahaṃ tvaṃ rakkhikissāmi.

... Thus safeguarding one another (aññamaññaguttā), protecting one another (aññamaññarakkhitā), we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’

Medakathālikā replied:

―‘That’s not the way to do it, teacher. You protect yourself, teacher, and I’ll protect myself.
☸ na kho nāmenaṃ ācariya evaṃ bhavissati tvaṃ ācariya attānaṃ rakkha ahaṃ attānaṃ rakkhissāmi

... Thus, each safeguarding ourselves (attaguttā), and protecting ourselves (attarakkhitā), we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’

The Buddha praised Medakathālikā, saying:

―’That’s the correct approach: it’s just as the apprentice Medakathālikā told his teacher.
☸ So tattha ñāyo ti bhagavā avoca yathā medakathālikā antevāsī ācariyaṃ avoca (S.5.168-9).

Illustration: ñāyo, doctrine

"And what is the noble doctrine that he has clearly seen and correctly penetrated by penetrative discernment?
☸ Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?

The noble disciple carefully and properly contemplates dependent origination thus:
☸ Idha gahapati ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yonisomanasikaroti

‘When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.
☸ iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati (S.2.70).

Comment:

Dependent origination is elsewhere called dhamma:

• It is through not fathoming, not penetrating this doctrine that this generation is tangled up like string
☸ Etassa ānanda dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā (D.2.55).

ṬH

*Ṭhāna

Renderings

• ṭhāna: possible

• ṭhāna: likely

• ṭhāna: stage

• ṭhāna: matter

• ṭhāna: thing

• ṭhāna: way

• ṭhāna: mode

• ṭhāna: on the spot

• ṭhāna: feature

• ṭhāna: base

• ṭhāna: basis

• ṭhāna: reason

• ṭhāna: case

• ṭhāna: place

• ṭhāna: situation

• ṭhāna: way of conduct

Illustrations

Illustration: ṭhānaṃ, possible

It would be impossible for that faculty of physical-plus-psychological neutral experience to arise without grounds, without a source, without mental factors, without necessary conditions.
☸ Taṃ vata animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatī ti netaṃ ṭhānaṃ vijjati (S.5.215).

Illustration: ṭhānam, possible

it is possible that one will go to one of two places of rebirth: either hell or the animal realm.
☸ ṭhānametaṃ vijjati yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya nirayaṃ vā tiracchānayoniṃ vā (S.4.168).

Illustration: ṭhānaṃ, possible

Now it is possible, Ānanda, that non-Buddhist ascetics might speak thus
☸ Ṭhānaṃ kho panetaṃ ānanda vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ (S.4.220).

Illustration: ṭhānaṃ, likely

If a bhikkhu who is applied to the higher mental states focuses exclusively on the practice of inward collectedness, his mind will likely fall into indolence
☸ Sace bhikkhave adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya (A.1.256).

Illustration: ṭhāne, stage

There is the endeavour to attain the as-yet-unattained. When that stage has been reached, there is also sense impression arises due to that.
☸ Appattassa pattiyā atthi vāyāmaṃ tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan ti (S.5.13).

Illustration: ṭhānaṃ, matter

For beings who take pleasure and delight in clinging, finding satisfaction in clinging, this were a matter difficult to see, that is to say dependent origination with specific conditionality
☸ ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo (M.1.167).

Illustration: ṭhāne, matter

Through lack of investigation and penetration (ananuvicca apariyogāhetvā) a foolish, incompetent, ordinary person exhibits

• faith in a matter that is not worthy of faith
☸ appasādaniye ṭhāne pasādaṃ upadaṃseti

• lack of faith in a matter that is worthy of faith
☸ pasādaniye ṭhāne appasādaṃ upadaṃseti (A.1.90).

Illustration: ṭhānāni, things

A bhikkhu who is an arahant... is intent on six things
☸ yo so bhante bhikkhu arahaṃ... so chaṭṭhānāni adhimutto hoti

• he is intent on the practice of unsensuousness
☸ nekkhammādhimutto hoti

• he is intent on physical seclusion
☸ pavivekādhimutto hoti

• he is intent on freedom from hostility
☸ avyāpajjhādhimutto hoti

• he is intent on the destruction of grasping
☸ upādānakkhayādhimutto hoti

• he is intent on the destruction of craving
☸ taṇhakkhayādhimutto hoti

• he is intent on freedom from undiscernment of reality
☸ asammohādhimutto hoti (A.3.377).

Illustration: ṭhānehi, ways

The ignorant Everyman conducts himself wrongly in three ways: by body, speech, and mind.
☸ assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena vācāya manasā (S.2.151).

Illustration: ṭhānesu, ways of conduct

Properly reflecting, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable places, and associating with the sorts of unvirtuous friends that would make his knowledgeable companions in the religious life suspect him of unvirtuous ways of conduct.
☸ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ (M.1.10-11).

Illustration: ṭhānaṃ, mode

There are five modes of meditation
☸ pañca bhante anussatiṭṭhānāni ti

1) Practising the first three jhānas: this mode of meditation when developed and cultivated leads to pleasant states of meditation in this lifetime.
☸ Idaṃ bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahūlīkataṃ diṭṭha dhammasukhavihārāya saṃvattati.

2) Focusing on the mental image of light, concentrating on the mental image of day (ālokasaññaṃ manasikaroti divāsaññaṃ adhiṭṭhāti): this mode of meditation when developed and cultivated leads to the attainment of knowledge and vision [of things according to reality].
☸ idaṃ bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ ñāṇadassanapaṭilābhāya saṃvattati.

3) Reflecting on the body, covered in skin and full of various foul things (nānappakārassa asucino): this mode of meditation when developed and cultivated leads to the abandonment of attachment to sensuous pleasure
☸ idaṃ bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahūlikataṃ kāmarāgassa pahānāya saṃvattati

4) Considering a corpse cast away in a charnel ground and remembering that this [wretched human] body has the same nature and constitution (ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ anatīto ti): This mode of meditation when developed and cultivated leads to completely uprooting self-centredness.
☸ Idambhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ asmimānasamugghātāya saṃvattati.

5) Practising fourth jhāna: this mode of meditation when developed and cultivated leads to the understanding of the countless elements.
☸ Idaṃ bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātu paṭivedhāya saṃvattatī

6) In this regard, Ānanda, a bhikkhu sets out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, concentrates on his activities mindfully.
☸ Idhānanda bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti.

This mode of meditation when developed and cultivated leads to mindfulness and full consciousness
☸ Idaṃ ānanda anussatiṭṭhānaṃ evaṃbhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī ti (A.3.323-6).

Illustration: ṭhāna, on the spot

Did you think out these verses beforehand, Vaṅgīsa, or did they occur to you on the spot?
☸ Kinnu te vaṅgīsa imā gāthāyo pubbe parivitakkitā udāhu ṭhānasova taṃ paṭibhantī ti (S.1.193).

Illustration: ṭhānehi, features

By three features a person with faith and confidence in the Perfect One is to be known. What three?
☸ tīhi bhikkhave ṭhānehi saddho pasanno veditabbo

1) He wants to see virtuous people
☸ sīlavantānaṃ dassanakāmo hoti

2) He wants to listen to the true teaching
☸ saddhammaṃ sotukāmo hoti

3) he lives at home with a mind unblighted by stinginess
☸ vigatamalamaccherena cetasā agāraṃ ajjhāvasati (A.1.150).

Illustration: ṭhānāni, base

Six bases of meditation
☸ cha anussatiṭhānāni

Meditation on the [perfection of the] Buddha’s [enlightenment], on the [excellence of the] teaching, on the [excellent qualities of the] community of disciples, on [the impeccability of one’s own] virtue, on [the ungrudgingness of one’s own] generosity, and on [one’s own] deva-like accomplishments [in faith, virtue, learning, generosity, and wisdom].
☸ buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati (D.3.250).

Illustration: ṭhānā, basis

Liquor, wines, and intoxicants which are bases of negligence [in the practice].
☸ surāmerayamajjapamādaṭṭhānā (M.3.170).

Illustration: ṭhānaṃ, reason

Do you see a reason, Vappa, due to which perceptually obscuring states productive of unpleasant sense impression should flow in upon him at some future time?
☸ Passasi no tvaṃ vappa taṃ ṭhānaṃ yato nidānaṃ purisaṃ dukkhavedanīyā āsavā assaveyyuṃ abhisamparāyanti (A.2.196-7).

Illustration: ṭhānesu, cases

Fondness and attachment regarding the visual sense is a spiritual defilement; the auditory sense, the olfactory sense, the gustatory sense, the tactile sense, the mental sense.
☸ Yo bhikkhave cakkhusmiṃ... manasmiṃ chandarāgo cittasse'so upakkileso

In so far as one abandons the spiritual defilement in these six cases, his mind inclines to the practice of unsensuousness.
☸ Yato kho bhikkhave bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti nekkhammaninnaṃ cassa cittaṃ hoti (S.3.232).

Illustration: ṭhānaṃ places [of pilgrimage]

There are four places [of pilgrimage] that fill one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment]
☸ Cattārimāni bhikkhave saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni

Where the Perfect One was born... fully awakened to unsurpassed, complete enlightenment... set in motion the Wheel of the Teaching... passed away to the Untroubled-without-residue is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].
☸ Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto ti bhikkhave saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ (D.2.140).

Illustration: ṭhānāni, situations

Five impossible situations
☸ Pañca abhabbaṭṭhānāni

It is impossible (abhabbo) for an arahant to kill, steal, have sex, lie, or store up luxuries (bhogaṃ D.1.6) to be used for sensuous pleasure as he did as a layman (D.3.235).

T

*Taṃ kutettha labbhā ti

Renderings

• taṃ kutettha labbhā ti: How could it possibly be otherwise?

• taṃ kutettha labbhā ti: What can be possibly done about it?

• taṃ kutettha labbhā ti: What possible advantage is there in such a thought?

Introduction

Rhetorical question: threefold solution

The phrase taṃ kutettha labbhā ti occurs many times in the scriptures. Its meaning is uncertain, but it seems to indicate a rhetorical question. Bodhi renders it in three ways:

• How is it possible that... ? (MLDB p.990)

• How is it to be obtained here... ? (CDB p.1645).

• How could I possibly think... ? (CDB p.666).

Our own threefold solution is as follows:

• How could it possibly be otherwise?

• What can be possibly done about it?

• What possible advantage is there in such a thought?

Relationship to an underlying truth

The validity of these renderings can be demonstrated by considering their relationship to an underlying truth:

1) ‘How could it possibly be otherwise?’ arises from the truth that ‘being otherwise is impossible.’ For example: What is born deteriorates: how could it possibly be otherwise?

2) ‘What can be possibly done about it?’ arises from the truth that ‘this is an immutable fact.’ For example: Originated phenomena are unlasting: what can be possibly done about it?

3) ‘What possible advantage is there in such a thought?’ arises from the truth that ‘there is no possible advantage in such a thought.’ For example, the Buddha said a bhikkhu was unworthy to be a visitor of families (arahati na kulūpago hotuṃ) if he did so with the thought that they should give him offerings, because if they did not comply he would be resentful. He said that the thought, ‘May they give!’ should be quelled with the thought, ‘What possible advantage is there in such a thought?’

The Dvedhāvitakka Sutta: a comparison

Eradicating unvirtuous thoughts by recognising their lack of usefulness is described in a similar way in the Dvedhāvitakka Sutta where the Buddha said that before his enlightenment, when afflicted by sensuous thought, unbenevolent thought, and malicious thought (kāmavitakko; vyāpādavitakko; vihiṃsāvitakko) he would reflect on such thoughts:

• This leads to my own harm, the harm of others, the harm of both. It is destructive of penetrative discernment, associated with distress, not conducive to the Untroubled
☸ attavyābādhāyapi saṃvattati paravyābādhāyapi saṃvattati ubhayavyābādhāyapi saṃvattati paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko (M.1.114)

He said that by reflecting like this, the thought would vanish.

Illustrations

Illustration: How could it possibly be otherwise?

The Buddha, approaching death, said to the weeping Ānanda:

‘How could it possibly be, Ānanda, that what is born, brought about, originated, destined to decay, not decay? It is not possible.’
☸ Taṃ kutettha ānanda labbhā yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ taṃ vata mā palujjitī. Netaṃ ṭhānaṃ vijjati (D.2.118).

Illustration: How could it possibly be otherwise?

When Prince Jayasena refused to accept that a bhikkhu could achieve non-distractedness of mind (cittassa ekaggatan ti), the Buddha exclaimed to Aggivessana: ‘How could it possibly be (taṃ kutettha aggivessana labbhā), that Prince Jayasena, living amidst sensuous pleasure, enjoying sensuous pleasure, being consumed by sensuous thought, tormented by sensuous passion, eager in the quest for sensuous pleasure, could know or see or realise that which must be known, seen, attained and realised through the practice of unsensuousness? It is impossible’ (netaṃ ṭhānaṃ vijjati) (M.3.129).

Illustration: How could it possibly be otherwise?

When disgruntlement [with the celibate life] (i.e. lust) invaded Vaṅgīsa’s mind while he was alone, he reflected ‘How could it possibly be that someone else could dispel my disgruntlement [with the celibate life], and arouse delight in it? How about if I dispelled my disgruntlement [with the celibate life] myself, and aroused delight in it?
☸ taṃ kutettha labbhā yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya. Yannūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan ti (S.1.186).

Illustration: What can be possibly done about it?

When the Buddha passed away, those bhikkhus who were free of attachment, bore [the situation], saying: ‘Originated phenomena are unlasting. What can be possibly done about it?.’
☸ Ye pana te bhikkhū vītarāgā te satā sampajānā adhivāsenti aniccā saṅkhārā taṃ kutettha labhā ti (Vin.2.284).

Illustration: What can be possibly done about it?

When a brahman invited the Buddha to spent a rains residency period at Verañja, he later apologised for not supporting him, saying:

• “What can be possibly done about it? The household life is busy; there is much to do.”
☸ Taṃ kutettha labbhā? Bahukiccā gharāvāsā bahukaraṇīyā (Vin.3.11).

Illustration: What possible advantage is there in such a thought?

“Bhikkhus, a bhikkhu might approach families with the thought:
☸ Yo hi koci bhikkhave bhikkhu evaṃcitto kulāni upasaṅkamati

‘May they give to me, not hold back. May they give much, not little. May they give fine things, not shabby things. May they give promptly, not slowly. May they give respectfully, not casually.’
☸ dentuyeva me mā nādaṃsu. Bahuññeva me dentu mā thokaṃ. Paṇitaññeva me dentu mā lūkhaṃ. Sīghaññeva me dentu mā dandhaṃ. Sakkaccaññeva me dentu mā asakkaccan ti

When a bhikkhu approaches families with such a thought, if they do not give, he thereby becomes resentful. On that account he experiences physical and psychological pain.
☸ Tassa ce bhikkhave bhikkhuno evaṃ cittassa kulāni upasaṅkamato na denti tena bhikkhu sandīyati. So tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati

Such a bhikkhu is not worthy to be a visitor of families.
☸ Evarūpo kho bhikkhave bhikkhū na arahati kulūpago hotuṃ.

“Bhikkhus, a bhikkhu might approach families with the thought:
☸ Yo ca kho bhikkhave bhikkhu evaṃcitto kulāni upasaṅkamati

‘What possible advantage is there in such a thought when amidst families as: “May they give to me, not hold back.... May they give respectfully, not casually”?’
☸ Taṃ kutettha labbhā parakulesu dentu yeva me mā nādaṃsu

When a bhikkhu approaches families with such a thought,
☸ Tassa me bhikkhave bhikkhuno evaṃcittassa kulāni upasaṅkamato

if they do not give... if they give casually rather than carefully, he does not become resentful, nor does he experience physical and psychological pain (S.2.200).

Illustration: What possible advantage is there in such a thought?

There are ten bases of resentment (dasa āghātavatthūni), namely the thoughts:

• He has harmed, is harming, or will harm me. Thinking thus, one arouses resentment.
☸ anatthamme acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has harmed, is harming, or will harm someone beloved and dear to me. Thinking thus, one arouses resentment.
☸ Piyassa me manāpassa anatthaṃ acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. Thinking thus, one arouses resentment.
☸ Appiyassa me amanāpassa atthaṃ acari... carati... carissatīti āghātaṃ bandhati

• And tenthly, one is groundlessly irritated.
☸ aṭṭhāne ca kuppati (A.5.150; D.3.263).

There are correspondingly ten ways of overcoming resentment, via the thought taṃ kutettha labbhāti, as follows:

• He has harmed, is harming, or will harm me. What possible advantage is there in such a thought?

• He has harmed, is harming, or will harm someone beloved and dear to me. What possible advantage is there in such a thought?

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. What possible advantage is there in such a thought?

Finally, one overcomes groundless irritation through being groundlessly unirritated (aṭṭhāne ca na kuppati) (A.5.150).

*Taṇhā

Renderings

• taṇhā: craving

• bhavataṇhā: craving for states of individual existence (i.e. treating bhavataṇhā as a plural)

• vibhavataṇhā: craving for the cessation of states of individual existence (i.e. treating vibhavataṇhā as a plural)

Introduction

Taṇhā is ‘powerful and unsubdued’

Taṇhā is usually and correctly called ‘craving’ (i.e. strong desire). This is justified by comparison with kāmarāgo, which is a tie to individual existence when it is ‘powerful and unsubdued’:

1) Craving is the seamstress. For craving stitches him to this or that state of individual existence and rebirth.
☸ taṇhā sibbanī. Taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā (A.3.400).

2) When attachment to sensuous pleasure is powerful and unsubdued in him, it is a tie to individual existence in the low plane of existence.
☸ tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ (M.1.433).

Taṇhā comes from misperceiving sense impression

Taṇhā arises dependent on sense impression, as follows:

• When there is sense impression, craving arises. Craving arises dependent on sense impression
☸ vedanāya kho sati taṇhā hoti vedanāpaccayā taṇhā ti (D.2.31).

How misperception of sense impression leads to craving is explained in the Sammasa Sutta as follows:

• Bhikkhus, whatever ascetics and Brahmanists in the past... in the future... at present regard that in the world which is agreeable and pleasing
Ye hi ke ci bhikkhave atītamaddhānaṃ... anāgatamaddhānaṃ... etarahi samaṇā vā brāhmaṇā yaṃ loke piyarūpaṃ sātarūpaṃ

• as lasting
☸ taṃ niccato passanti

• as essentially substantial
☸ sukhato passanti

• as endowed with personal qualities
☸ attato passanti

• as unailing
☸ ārogyato passanti

• as free of danger
☸ khemato passanti

they nurture craving
☸ te taṇhaṃ vaḍḍhenti (S.2.108-9).

Therefore misperception produces taṇhā.

Bhavataṇhā and Vibhavataṇhā: plurals

There are three forms of taṇhā:

• craving for sensuous pleasure
☸ kāmataṇhā

• craving for states of individual existence
☸ bhavataṇhā

• craving for the cessation of states of individual existence
☸ vibhavataṇhā (D.2.308).

We treat bhavataṇhā as a plural, in accordance with other suttas. For example:

1) not free of craving for various states of individual existence
☸ avitataṇhāse bhavābhavesu (Sn.v.776).

2) In relation to states of individual existence, the attachment to individual existence.
☸ bhavesu bhavarāgo (A.2.10).

3) All these states of individual existence are unlasting, intrinsically unsatisfactory, destined to change. On perceiving this according to reality with perfect penetrative discernment he abandons craving for states of individual existence.
☸ Sabbe te bhavā aniccā dukkhā vipariṇāmadhammā.
Evametaṃ yathābhūtaṃ sammappaññāya passato
Bhavataṇhā pahīyati (Ud.33).

We likewise treat vibhavataṇhā as a plural, otherwise it would only be applicable to the annihilationist ideal. Here, because some devas and men are revolted, appalled, and disgusted by individual existence (bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā), they long for the cessation of individual existence (vibhavaṃ abhinandanti). They think:

• When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.’
☸ yato kira bho ayaṃ attaṃ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṃ santaṃ etaṃ paṇītaṃ etaṃ yathāvantī (It.44).

However, through disgust with personal identity such people keep running and circling around that same personal identity just as a dog bound by a leash tied to a firm post or pillar keeps on running and circling around that same post or pillar (M.2.232-233).

This form of taṇhā is no less a basis for renewed states of individual existence than the other two forms. But treating vibhavataṇhā as a plural gives it a much broader application.

These plurals are therefore applicable in the following quotes:

1) Three further types of craving
☸ Aparā pi tisso taṇhā

• craving for the sensuous plane of existence
☸ kāmataṇhā

• craving for the refined material plane of existence
☸ rūpataṇhā

• craving for the immaterial plane of existence.
☸ arūpataṇhā (D.3.216).

2) Three further varietes of craving:
☸ aparā pi tisso taṇhā

• craving for refined material states of awareness
☸ rūpataṇhā

• craving for immaterial states of awareness
☸ arūpataṇhā

• craving for the ending [of originated phenomena]
☸ nirodhataṇhā (D.3.216).

Basis of the ego: Pārileyyaka Sutta

Taṇhā creates egoistic ideas in the following way:

• The ignorant Everyman considers bodily form to be the [absolute] Selfhood
☸ rūpaṃ attato samanupassati

That considering is an originated phenomenon
☸ yā kho pana sā bhikkhave samanupassanā saṅkhāro so

What is the basis, origin, object of genesis and production of that originated phenomenon?
☸ So pana saṅkhāro kinnidāno kiṃsamudayo kiñjātiko kimpabhavoti

When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises.
☸ avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā

That originated phenomenon is born from that
☸ tatojo so saṅkhāro (S.3.96).

Basis of the ego: other suttas

That assumptions of Selfhood stem from taṇhā is confirmed in other suttas:

1) The view that the Tathāgata exists after death is called a matter of taṇhā (taṇhāgatametaṃ) (A.4.69).

2) When ascetics and brahmans who are eternalists proclaim the eternity of the Self and the world in four ways, that is merely merely the agitation and trembling of those overcome by taṇhā (taṇhāgatametaṃ) (D.1.40).

3) When the bhikkhu Sati had the view that ‘it is this same consciousness that runs and wanders through the round of rebirths, not another’, the Buddha said that the bhikkhu Sati was caught up in the vast net of taṇhā (M.1.271).

4) When the Buddha explained the doctrine of no-Self, and a monk asked what Self will the actions done by not-Self affect, the Buddha said that the bhikkhu’s mind was overcome by taṇhā (taṇhādhipateyyena) (M.3.19).

5) It is craving that produces a person;
☸ taṇhā janeti purisaṃ (S.1.37).

Illustrations

Illustration: taṇhā, craving

Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom craving and individual existence are destroyed, he is what I call a Brahman.
☸ Yodha taṇhaṃ pahatvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.640).

Illustration: taṇhāya, craving

If a bhikkhu’s mind is imbued with the perception of the loathsome nature of digestion, his mind draws back, bends back, turns away from craving for flavours and is not attracted to them, and either indifference or loathing is established in him.
☸ Āhāre paṭikkūlasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti (A.4.49).

Illustration: taṇhaṃ craving

Do not foster craving for robe material, almsfood, therapeutic requisites, and abodes
☸ cīvare piṇḍapāte ca paccaye sayanāsane etesu taṇhaṃ mā kāsi (Sn.v.339).

Illustration: taṇhaṃ craving

Because of craving, search.
taṇhaṃ paṭicca pariyesanā

Because of search, acquisition
pariyesanaṃ paṭicca lābho

Because of acquisition, examination
lābhaṃ paṭicca vinicchayo

Because of examination, fondness and attachment
vinicchayaṃ paṭicca chandarāgo (A.4.401).

Illustration: taṇhā, craving

A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.
☸ Yassa nissayatā natthi ñatvā dhammaṃ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati (Sn.v.856).

Illustration: taṇhā, craving

―’Ānanda, if there were no craving in any way

• craving for sensuous pleasure,
☸ kāmataṇhā

• craving for states of individual existence
☸ bhavataṇhā

• craving for the cessation of states of individual existence
☸ vibhavataṇhā

with the total ending of craving
☸ sabbaso taṇhā nirodhā

would search be evident?’
☸ api nu kho pariyesanā paññāyethā ti.

―’No, bhante’ (D.2.62).

Illustration: taṇhā, craving

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.
☸ upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo

When there is craving, attachment comes to be. Without craving, attachment does not arise.
☸ taṇhāya sati upadhi hoti taṇhāya asati upadhi na hotī ti (S.2.108).

Illustration: taṇhā, craving

And where does craving arise when it arises; where does it persist when it persists?
☸ taṇhā panāyaṃ kattha uppajjamānā uppajjati kattha nivisamānā nivisatī ti.

Whatever in the world [of phenomena] is agreeable and pleasing: it is here that craving arises when it arises; it is here that it persists when it persists.
☸ yaṃ kho kiñci loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

And what in the world is agreeable and pleasing?
☸ Kiñca loke piyarūpaṃ sātarūpaṃ?

The visual sense is agreeable and pleasing in the world: it is here that craving arises when it arises; it is here that it persists when it persists.
☸ Cakkhuṃ loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

So, too, the auditory sense, the olfactory sense, the gustatory sense, the tactile sense, and the mental sense have an agreeable and pleasing nature: it is here that craving arises when it arises; it is here that it persists when it persists.
☸
aṃ... Ghānaṃ... Jivhā... Kāyo... Mano loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati (S.2.108).

Illustration: taṇhaṃ craving

Bhikkhus, whatever ascetics and Brahmanists in the past regarded that in the world which is agreeable and pleasing
☸ ye ca kho ke ci bhikkhave atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ

• as unlasting
☸ aniccato addakkhuṃ

• as intrinsically unsatisfactory
☸ dukkhato addakkhuṃ

• as void of personal qualities
☸ anattato addakkhuṃ

• as an illness
☸ rogato addakkhuṃ

• as full of danger
☸ bhayato addakkhuṃ

they abandoned craving
☸ te taṇhaṃ pajahiṃsu

In abandoning craving they abandoned attachment
☸ ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu (S.2.108-9).

Illustration: taṇhāya, craving

The complete passing away and ending of this same craving, the giving up and relinquishment of it, the freedom from it, the letting go of it, is called the ending of suffering.
☸ Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo ayaṃ vuccatāvuso dukkhanirodho (M.1.49).

Illustration: taṇhā, craving

He for whom entangling and sticky craving no more exists to lead him anywhere.
☸ Yassa jālinī visattikā taṇhā natthi kuhiñci netave (S.1.107).

Illustration: taṇhā, craving

With craving as his companion, man has wandered the round of birth and death for a long time. He cannot transcend the round of birth and death by [attaining] states of individual existence in this world or another.
☸ Taṇhā dutiyo puriso dīghamaddhānaṃ saṃsaraṃ
Itthabhāvaññathābhāvaṃ saṃsāraṃ nātivattati.

Recognising this danger, that the arising of suffering is due to craving, let the bhikkhu, free of craving, free of grasping, mindful, fulfil the ideals of religious asceticism.
☸ Etamādīnavaṃ ñatvā taṇhā dukkhassa sambhavaṃ
Vītataṇho anādāno sato bhikkhu paribbaje ti (A.2.10).

Comment:

Norman says the alternative reading taṇhaṃ dukkhassa sambhavaṃ ‘probably arose from the inability of the scribes to fit the seeming nominative taṇhā into the structure of the sentence. This problem disappears when we realise that taṇhā is a truncated instrumental = taṇhāya’ (Group of Discourses n.741). This view is supported by the commentary (which says etaṃ dukkhassa sambhavaṃ taṇhāya ādīnavaṃ ñatvā) and also by the usual meaning of sambhava, which is ‘arising’ not ‘origin.’

Illustration: taṇhā, craving

When one abides contemplating the sweetness of things that are conducive to psychological bondage, craving increases.
☸ saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati

When one abides contemplating the wretchedness of things that are conducive to psychological bondage, craving ceases.
☸ saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati (S.2.89).

Illustration: taṇhā, craving

―Master Gotama, when a flame is flung by the wind and goes some distance, what does Master Gotama declare to be its fuel on that occasion?

―When, Vaccha, a flame is flung by the wind and goes some distance, I declare that it is fuelled by the wind. For on that occasion the wind is its fuel.

―And, Master Gotama, when a being has laid down this [wretched human] body but is not yet possessed of another body, what does Master Gotama declare to be [the being’s] fuel on that occasion?

―When, Vaccha, a being has laid down this [wretched human] body but is not yet possessed of another body, I declare that [the being] is fuelled by craving. For on that occasion craving is [the being’s] fuel.
☸ Yasmiṃ kho vaccha samaye imañca kāyaṃ nikkhipati satto ca aññataraṃ kāyaṃ anuppanno hoti tamahaṃ taṇhūpādānaṃ vadāmi. Taṇhāhissa vaccha tasmiṃ samaye upādānaṃ hotī ti (S.4.399).

Illustration: taṇhā, craving

This [wretched human] body has manifested through craving. With the help of craving, craving must be abandoned.
Taṇhāsambhūto ayaṃ bhagini kāyo. Taṇhaṃ nissāya taṇhā pahātabbā ti iti kho panetaṃ vuttaṃ.

The sutta explains this as follows:

A bhikkhu hears that another bhikkhu has attained arahantship. To him it occurs:

• Surely, I too, through the destruction of perceptually obscuring states, in this very lifetime will enter and abide in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, realising it for myself through transcendent insight.
☸ Tassa evaṃ hoti: kudassunāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī ti.

Then sometime later, with the help of craving, he abandons craving.
☸ So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati (A.2.146).

Illustration: taṇhā, craving

One with little wealth but exceeding craving is born into a khattiya family. He longs for kingship in this world. That is the cause of spiritual ruination.
☸ Appabhogo mahātaṇho khattiye jāyato kule
Sodha rajjaṃ patthayati taṃ parābhavato mukhaṃ (Sn.v.114).

Illustration: taṇhā, craving

The savoury earth was very sweet, like honey. Then one creature with a greedy nature (lolajātiko) tasted the savoury earth placed on its finger and craving arose in it (taṇhā cassa okkami). Other beings did the same. Then they started breaking pieces off with their hands in order to eat it (D.3.85).

Illustration: taṇhā, craving

The craving of a person of distracted thoughts, who is full of attachment and contemplates the loveliness [of the female body] will only develop.
☸ Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati (Dh.v.349).

Illustration: taṇhā, craving

Fools through craving for wealth destroy themselves and others too.
☸ Bhogataṇhāya dummedho hanti aññe va attānaṃ (Dh.v.355).

Illustration: taṇhā, craving

There are six categories of craving
☸ chayime taṇhākāyā

• craving for visible objects
☸ rūpataṇhā

• craving for audible objects
☸ saddataṇhā

• craving for smellable objects
☸ gandhataṇhā

• craving for tasteable objects
☸ rasataṇhā

• craving for tangible objects
☸ phoṭṭhabbataṇhā

• craving for mentally known objects
☸ dhammataṇhā (S.2.3).

*Tathāgata

Renderings

• tathāgata: the Perfect One

Introduction

Venerable Ñāṇamoli: ‘Perfect One’

Ñāṇamoli translated tathāgata as ‘Perfect One’ in all his translations: the Majjhima Nikāya, the Visuddhimagga, the Nettippakaranaṃ, and the Life of the Buddha. This term was restored to Tathāgata when his translation of the Majjhima Nikāya was published as A Treasury of the Buddha’s Words, and later The Middle Length Discourses of the Buddha.

Horner: ‘Accomplished One or Perfect One’

Horner (Middle Length Sayings, Volume 1, xvii) says that tathāgata probably means Accomplished One or Perfect One, but argues that these renderings are inadequate because they have no etymological justification and moreover are equally applicable to any arahant.

The Buddha ignored etymology

As for her former objection, the Buddha also ignored etymology. It is true that he occasionally referred to tathā (yathāvādi tathākārī yathākārī tathāvādī tasmā tathāgato ti vuccati, D.3.135) which would justify the word ‘thus’ in ‘Thus Gone One.’ But this hardly contradicts our assertion, because firstly he always ignored the gata/āgata suffix, and secondly some of his explanations make no reference even to tathā. Therefore references to tathā should be seen as mere wordplay. For example when Queen Mallikā said:

• Perfect One’s do not speak untruth
☸ na hi tathāgatā vitathaṃ bhaṇantī ti (M.2.108).

All arahants are tathāgatas

As for Horner’s latter objection that ‘Perfect One’ cannot be used of the Buddha because the term could equally applicable to any arahant, this argument also fails because tathāgata is indeed occasionally applied to all arahants, for example at M.1.140:

• Bhikkhus, when the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind, they do not find [anything of which they could say]: ‘The stream of consciousness of the Perfect One is attached to this. For what reason? The Perfect One is untraceable even in this lifetime, I declare.
☸ Evaṃ vimuttacittaṃ kho bhikkhave bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti idaṃ nissitaṃ tathāgatassa viññāṇan ti. Taṃ kissa hetu? Diṭṭhevāhaṃ bhikkhave dhamme tathāgataṃ ananuvejjoti vadāmi (M.1.140).

Different levels of perfection of the Perfect One

Even after his enlightenment the Buddha accepted the possibility of further developing the aggregates of virtue, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states], and said he would live under a teacher to do this:

• It would be for the sake of fulfilling the unfulfilled aggregate of virtuous practices... the knowledge and vision that follows liberation [from perceptually obscuring states] that I would honour, respect, and dwell under another ascetic or brahman in spiritual discipleship.
☸ aparipuṇṇassa kho sīlakkhandhassa... samādhikkhandhassa... paññākkhandhassa... vimuttikkhandhassa... vimuttiñāṇadassanakkhandhassa pāripuriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garukatvā upanissāya vihareyyaṃ (S.1.139).

This suggests the possibility of different levels of perfection, even at the exalted level of Perfect Ones.

Different levels of perfection amongst Perfect Ones

Related to this is the possibility that different tathāgatas are at different levels of perfection. This was the basis of the Buddha’s objection when Venerable Sāriputta claimed that there never was, nor is, nor will be, another ascetic or Brahmanist who has greater transcendent insight regarding enlightenment than the Blessed One (na cāhu na ca bhavissati na cetarahi vijjati añño samaṇovā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyanti (D.3.99).

The Buddha said such a statement would only be valid if one knew the minds of all Buddhas, past, present and future (atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ (D.3.100).

Absolute perfection: nibbāna

Although ‘Perfect One’ validly renders tathāgata, the Buddha did not claim that he was therefore perfection itself. The Buddha was perfect in the terms in which he described himself. Absolute perfection, accantaniṭṭho is none other than nibbāna (M.1.252).

Illustrations

Illustration: Perfect One

This is a term for the Perfect One: the embodiment of the teaching, the embodiment of Brahmā, one who has become righteousness itself, one who has become Brahmā.
☸ Tathāgatassa hetaṃ vāseṭṭhā adhivacanaṃ dhammakāyo iti pi brahmakāyo iti pi dhammabhuto iti pi brahmabhuto iti pi (D.3.84).

Illustration: Perfect One

Whatever in this world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners is seen, heard, sensed, cognised, attained, sought after, pondered over, that has been fully understood by the Perfect One. Thus he is called the Perfect One.
☸ Yaṃ bhikkhave sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā yasmātaṃ tathāgatena abhisambuddhaṃ tasmā tathāgato ti vuccati

From the day of his unsurpassed enlightenment till the day of his passing away to the Untroubled-without-residue, whatever the Perfect One has said, spoken, and explained in that interval is completely right, not mistaken. Thus he is called the Perfect One.
☸ Yañca bhikkhave rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti. No aññathā. Tasmā tathāgato ti vuccati.

The Perfect One is one who behaves in line with the way he speaks, and speaks in line with the way he behaves. Thus he is called the Perfect One.
☸ Yathāvādi bhikkhave tathāgato tathākārī. Yathākārī tathāgato tathāvādī. Iti yathāvādītatākārī yathākārī tathāvādī. Tasmā tathāgato ti vuccati.

In this world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, the Perfect One is the unconquered Conqueror [of all unvirtuous, spiritually unwholesome factors], all-seeing, the wielder of power. Thus he is called the Perfect One.
☸ Sadevake bhikkhave loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto. Aññadatthudaso vasavattī. Tasmā tathāgato ti vuccatītu (It.121-2; A.2.24).

Illustration: Perfect One

Concerning things past, future, and present the Perfect One is one who speaks at the right time, about what is true, what is beneficial, what is the teaching, what is the discipline. Therefore he is called the Perfect One.
☸ atītānāgatapaccuppannesu dhammesu tathāgato kālāvādī bhūtavādi atthavādī dhammāvadi vinayavādī tasmā tathāgato ti vuccati (D.3.134-5).

Illustration: Perfect One

The Perfect One, the unexcelled person, the supreme person, one who has attained the supreme attainment.
☸ tathāgato uttamapuriso paramapuriso paramapattipatto (S.3.118).

*Tatheva

Renderings

• tatheva: right

• tatheva: true

• tatheva: valid

• tatheva: incontrovertible

• tatheva: likewise

• tatheva: like

• tatheva: as they are

• tatheva: so

Illustrations

Illustration: tatheva, right

‘One who has destroyed all states of attachment, having realised the [Untroubled] State, having understood the teaching, having clearly seen the abandonment of all perceptually obscuring states: he would properly fulfil the ideals of religious asceticism in the world.
☸ Aññāya padaṃ samecca dhammaṃ vivaṭaṃ disvāna pahānamāsavānaṃ
Sabbupadhīnaṃ parikkhayāno sammā so loke paribbajeyya (Sn.v.374).

‘This is surely right, Blessed One. An inwardly tamed bhikkhu who abides in this way and who has gone beyond everything conducive to psychological bondage, would properly fulfil the ideals of religious asceticism in the world.’
☸ Addhā hi bhagavā tatheva etaṃ yo so evaṃvihārī danto bhikkhu
Sabbasaṃyojaniye ca vītivatto sammā so loke paribbajeyyā ti (Sn.v.375).

Illustration: tatheva, right

From the day of his unsurpassed enlightenment till the day of his passing away to the Untroubled-without-residue, whatever the Perfect One has said, spoken, and explained in that interval is completely right, not mistaken.
☸ Yañca bhikkhave rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti. No aññathā (It.121-2; A.2.24).

Illustration: tatheva, valid

Those bhikkhus who rightly declared their arahantship, for them [their declaration] was valid. But as to those bhikkhus who declared their [attainment of] arahantship from over-estimation, it occurs to the Perfect One to explain the teaching to them.

ye te bhikkhū sammadeva aññaṃ vyākaṃsu tesaṃ taṃ tatheva hoti. Ye pana te bhikkhū adhimānena aññaṃ vyākaṃsu tatra sunakkhatta tathāgatassa evaṃ hoti dhammaṃ nesaṃ desessan ti (M.2.252).

Illustration: tatheva, true

Whatever the young deva Kakudha says is completely true, not otherwise.
☸ Yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti no aññathā ti (A.3.123; Vin.2.186).

COMMENT

Kakudha had reported to MahāMoggallāna that the desire had arisen in Devadatta to take charge of the community of bhikkhus, and that this had led to the instant loss of his psychic powers.

Illustration: tatheva, incontrovertible

‘Some believe that spiritual purity is on account of one’s view. They say “I know and see [the nature of reality]. This is incontrovertible.”
☸ Jānāmi passāmi tatheva etaṃ diṭṭhiyā eke paccenti suddhiṃ (Sn.v.908).

Illustration: tatheva, likewise

‘One with sons rejoices in sons, one with cattle likewise rejoices in cattle. Worldly objects of attachment are truly a man’s delight; one without worldly objects of attachment does not rejoice.’
☸ Nandati puttehi puttimā gomiko gohi tatheva nandati
Upadhī hi narassa nandanā na hi so nandati yo nirupadhi (Sn.v.33).

Illustration: tatheva, like

‘The world [of phenomena] is my [absolute] Selfhood. Having passed on, that I will be―everlasting, enduring, eternal, of an unchangeable nature; I will endure like unto eternity itself’:
☸ yampidaṃ diṭṭhiṭṭhānaṃ so loko so attā so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmī ti (M.1.138).

Illustration: tatheva, like

One of great learning who despises one of little learning on account of his learning, seems to me just like a blind lamp-bearer.
☸ Bahussuto appassutaṃ yo sutenātimaññati
Andho padīpadhāro va tatheva paṭibhāti maṃ (Th.v.1026).

Illustration: tatheva, as they are

The world’s attractive things are not sensuous yearning. The sensuous yearning of a man is his thoughts bound up with attachment. The world’s attractive things remain as they are. The wise eliminate their hankering for them.
☸ Na te kāmā yāni citrāni loke saṅkapparāgo purisassa kāmo
Tiṭṭhanti citrāni tatheva loke athettha dhīrā vinayanti chandaṃ (S.1.23).

Illustration: tatheva, so

Just as they honour their own doctrines, so they praise their own paths. If all their assertions were true, purity would, of course, be individually theirs.
☸ Saddhammapūjāpi nesaṃ tatheva yathā pasaṃsanti sakāyanāni
Sabbeva vādā tathiyā bhaveyyuṃ suddhi hi nesaṃ paccattameva (Sn.v.906).

*Tarati

Renderings

• tarati: to cross

• tarati: to overcome

• tarati: to transcend

• tarati: to cross [to the Far Shore]

• tarati: to overcome [doubts]

Introduction

Tarati: cross water or cross to the Far Shore

Tarati means either cross water, physically or metaphorically, or cross to the Far Shore. For example:

• there is a river to be crossed
☸ nadi taritabbā hoti (Vin.4.65).

• cows which were crossing the river Aciravati
☸ aciravatiyā nadiyā gāvinaṃ tarantīnaṃ (Vin.1.191).

• He would cross the flood [of suffering] like one, having bailed a boat, who reaches the far shore.
☸ tare oghaṃ nāvaṃ sitvāva pāragū ti (Sn.v.771).

• they cross to the Far Shore (+ accusative)
☸ taranti pāraṃ (S.1.169).

Tiṇṇa: overcome doubt

Tarati’s past participle tiṇṇa is sometimes used with words for doubt, where it means ‘overcome,’ not ‘crossed.’ For example:

• he abides having overcome doubt
☸ tiṇṇavicikiccho viharati (D.1.204).

• my doubts are overcome
☸ tiṇṇā me'ttha kaṅkhā (D.2.276).

Tiṇṇa: overcome attachment

Tiṇṇo is also used in relation to attachment, where again it means ‘overcome,’ not ‘crossed’:

• He has overcome attachment to the world.
☸ tiṇṇo loke visattikan ti (M.1.160).

Tiṇṇa: overcome grief and lamentation

Tiṇṇo is also used in relation to grief and lamentation, where again it means ‘overcome,’ not ‘crossed’:

• overcome grief and lamentation
☸ tiṇṇasokapariddave (Dh.v.195).

Tiṇṇa: transcend birth and death

Tiṇṇo is also used in relation to birth and death, where it means ‘transcend,’ not ‘crossed’:

He completely transcended birth and death
☸ atāri jātimaraṇaṃ asesaṃ (Sn.v.355).

Objectless tiṇṇa: crossed [to the Far Shore], or overcome [doubts]

Tiṇṇa sometimes occurs without an object. Where it is linked to pāragato, we treat it as a synonym of pāragato:

• Crossed [to the Far Shore], reached the Far Shore, the Brahman stands on Dry Land.
☸ tiṇṇo pāragato thale tiṭṭhati brāhmaṇo (S.4.157).

• I have crossed [to the Far Shore], reached the Far Shore, having eliminated the flood [of suffering].
☸ Tiṇṇo pāragato vineyya oghaṃ (Sn.v.21).

In the Sabhiya Sutta it means overcome doubts:

• You have helped me overcome [my doubts]
☸ atāresimaṃ (Sn.v.539).

This parenthesis is confirmed in the next verse (vicikicchā maṃ tārayi, Sn.v.540) and by the commentary (Atāresi man ti kaṅkhāto maṃ tāresi).

Tarati: conclusion

Tarati therefore means:

1) ‘cross’ water, physically or metaphorically

2) ‘cross’ to the far shore

3) ‘overcome’ attachment and hardship

Illustrations

Illustration: taraṇāya, crossing

I allow you having pre-arranged it, to embark in one boat together with a bhikkhunī if it is for the sake of crossing to the other bank.
☸ Anujānāmi bhikkhave tiriyaṃ taraṇāya bhikkhuniyā saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhirūhituṃ (Vin.4.65).

Illustration: tareyya, cross

One could cross from the realm of death to the Far Shore
☸ maccudheyyassa tareyya pāran ti (S.1.4; S.1.29).

Illustration: tiṇṇo, crossed [to the Far Shore]

Having crossed [to the Far Shore], you help this generation across.
☸ tiṇṇo tāresimaṃ pajaṃ (Sn.v.571).

Illustration: tiṇṇa, crossed

He has crossed the flood [of suffering] never before crossed.
☸ udatāri oghaṃ atiṇṇapubbaṃ (Ud.75).

Illustration: tare, cross

Cross the flood [of suffering], Upasama, the realm of death so hard to get beyond.
☸ Upasame tare oghaṃ maccudheyyaṃ suduttaraṃ (Thī.v.10).

Illustration: tareyyaṃ cross

I might cross this [wretched] flood [of suffering]
☸ oghamimaṃ tareyyaṃ (Sn.v.1069).

Illustration: tareyya, transcend

He should transcend this hell
☸ tareyya narakaṃ imaṃ (Sn.v.706).

Illustration: tare, overcome

He would overcome attachment to the world [of phenomena].
☸ tare loke visattikaṃ (Sn.v.1053).

Illustration: atāri, transcend

He completely transcended birth and death
☸ atāri jātimaraṇaṃ asesaṃ (Sn.v.355).

*Tādin; Tādisa

Renderings

• tādin: the same

• tādin: one of such good qualities

• tādin: one of excellent qualities

• tādin: one like this

• tādin: such a one

• tādisa: of the same character

• tādisa: such a person

• tādisa: one like you

Introduction

Tādin: ‘one of excellent qualities’

The meaning of tādin can usually be understood from the context. Where we call it ‘one of such good qualities,’ it refers to qualities just mentioned. Sometimes, however, there are no such qualities mentioned, and so we say ‘one of excellent qualities,’ which is a natural development of the same idea. PED calls this tādin’s ‘pregnant sense.’

Other translators resolve the issue in similar ways. PED says tādin means ‘of such (good) qualities, "ecce homo"; in pregnant sense appl. to the Bhagavant & Arahants.’ Norman calls it ‘the venerable one,’ and explains ‘The word seems to mean “of such a kind=Buddha-like, or holy, venerable”’ (Elders’ Verses n.41).

Tādin and Tādisa: relationship

Tādin is ‘a reduction’ of tādisa, says PED.

Illustrations

Illustration: tādī, the same

‘[He would reflect:] “Since I received something, that is alright,” or “Since I received nothing, that is good.” Being the same in either event, he [would] return to that same tree.
☸ Alatthaṃ yadidaṃ sādhu nālatthaṃ kusalaṃ iti
Ubhayeneva so tādī rukkhaṃvupanivattati (Sn.v.712).

Illustration: tādino, one like this

[The yakkha Sātāgira:]

―‘Today is the Observance Day on the fifteenth day [of the half-month]. It is a magnificent night. Come on, let’s go and see Gotama, the teacher with exalted appellatives.’

[The yakkha Hemavata:]

―‘But is the mind of one like this favourably disposed to all beings?’
☸ Kacci mano supaṇihito sabbabhūtesu tādino (Sn.v.154).

Illustration: tādi, such a one

A householder who offers gifts, seeking merit, looking for merit, devoted to charity, a liberal benefactor, giving food and drink to others in this world, such a one would succeed in his quest on account of those who are worthy to receive offerings.
☸ Yo yācayogo dānapati gahaṭṭho puññatthiko yajati puññapekkho
Dadaṃ paresaṃ idha annapānaṃ ārādhaye dakkhiṇeyyebhi tādi

Illustration: tādī, one of such good qualities

‘One who spurns all unvirtuous deeds; who is free of [the three] spiritual stains; who is virtuous, inwardly collected, and inwardly unshakeable; who has transcended the round of birth and death; who is spiritually perfected, and free of attachment: the one of such good qualities is called a Brahman.
☸ Bāhitvā sabbapāpakāni vimalo sādhu samāhito ṭhitatto
Saṃsāramaticca kevalī so asito tādi pavuccate sa brahmā (Sn.v.519).

Illustration: tādī, one of such good qualities

A Brahman is not to be gauged by his observances and practices. Gone to the Far Shore, one of such good qualities does not return.
☸ Na brāhmaṇo sīlavatena neyyo pāragato na pacceti tādī ti (Sn.v.803).

Illustration: tādinā, one of excellent qualities

I was tamed without rod or blade by one of excellent qualities.
☸ Adaṇḍena asatthena ahaṃ dantomhi tādinā (Th.v.878).

Illustration: tādinā, one of excellent qualities

Having been instructed by one of excellent qualities who was intent on his [nephew’s] spiritual well-being, who foresaw the [possibility of the] highest state of purity in the future [for him], then Nālaka, with a heap of accumulated merit, with sense faculties supervised [by mindfulness], awaited the Conqueror expectantly.
☸ Tenānusiṭṭho hitamanena tādinā anāgate paramavisuddhadassinā
So nālako upacitapuññasañcayo jinaṃ patikkhaṃ parivasi rakkhitindriyo (Sn.v.697).

Illustration: tādisaṃ, of the same character

‘He who puts in a position of authority an alcoholic or spendthrift woman, or a man of the same character, that is the cause of spiritual ruination.’
☸ Itthisoṇḍiṃ vikiraṇiṃ purisaṃ vāpi tādisaṃ
Issariyasmiṃ ṭhāpeti taṃ parābhavato mukhaṃ (Sn.v.112).

Illustration: tādisaṃ, such a person

The wise and diligent man who associates with such a person, by carefully practising in accordance with the teaching as a matter of vital concern, he becomes knowledgeable, astute, and intelligent.
☸ Tadaṭṭhikatvāna nisamma dhīro dhammānudhammaṃ paṭipajjamāno
Viññū vibhāvī nipuṇo ca hoti yo tādisaṃ bhajati appamatto (Sn.v.317).

Illustration: tādisaṃ, one like you

Then certainly this offering will have a good result since we have seen one like you who is [so] knowledgeable.’
☸ Addhā hi tassa hutamijjhe yaṃ tādisaṃ vedagumaddasāma (Sn.v.459).

*Tevijja; Vijjā

Renderings

• vijjā: final knowledge

• vijjā: Vedic knowledge

• vijjā: insightfulness into reality

• vijjā: occult knowledge

• tevijja: master of threefold Vedic knowledge

• tevijja: master of the three final knowledges

• tiracchānavijjā: base art

Introduction

Brahman: tevijja, master of threefold Vedic knowledge

A brahman who is a ‘master of the three Vedas’ (tiṇṇaṃ vedānaṃ pāragū) is called ‘a master of threefold Vedic knowledge’ (tevijja), though the definition includes other qualities, as follows:

―’In what way, brahman, do brahmans declare a brahman to be a master of threefold Vedic knowledge?’
☸ Yathākathaṃ pana brāhmaṇa brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī ti?

―’In this regard, Master Gotama, a brahman is of pure ancestry on both sides of his family, of pure descent, unimpeachable and irreproachable with respect to birth as far back as the seventh generation.
☸ Idha pana bho gotama brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahāyugā akkhitto anupakkuṭṭho jātivādena,

• he is a scholar [of the sacred texts]
☸ ajjhāyako

• he knows by heart the sacred texts
☸ mantadharo

• he is a master of the three Vedas
☸ tiṇṇaṃ vedānaṃ pāragū

• together with its glossaries, rituals
☸ sanighaṇḍukeṭubhānaṃ

• phonology, etymology
☸ sākkharappabhedānaṃ

• and fifthly, the commentaries
☸ itihāsapañcamānaṃ

• he is fully versed in linguistics, grammar, natural philosophy, and in the marks of a Great Man
☸ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo

In this way, Gotama, do brahmans declare a brahman to be a master of threefold Vedic knowledge
☸ evaṃ kho bho gotama brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī ti (A.1.166).

Arahant: tevijja, master of the three final knowledges

A bhikkhu who has attained the three final knowledges (tisso vijjā) is a ‘master of the three final knowledges’ (tevijja).

Tisso vijjā are called the ‘three final knowledges’ because they were the last knowledges to be realised before the Buddha’s enlightenment.

The three final knowledges are:
☸ Tisso vijjā

• the final knowledge: the knowledge through recalling of past lives
☸ pubbenivāsānussati ñāṇaṃ vijjā

• the final knowledge: knowledge of the transmigration of beings
☸ sattānaṃ cutūpapāte ñāṇaṃ vijjā

• the final knowledge: the knowledge of the destruction of perceptually obscuring states.
☸ āsavānaṃ khaye ñāṇaṃ vijjā (D.3.275).

Introduction: other meanings of vijjā

Vijjā: insightfulness into reality

Vijjā is the opposite of avijjā (uninsightfulness into reality). This is dealt with sv Avijjā.

• The ignorant Everyman does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the five aggregates.
☸ assutavā puthujjano rūpassa... viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.

...This is called uninsightfulness into reality
☸ ayaṃ vuccatāvuso avijjā

... The learned noble disciple discerns these matters according to reality
☸ sutavā ariyasāvako rūpassa... viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti

... This is called insightfulness into reality
☸ Ayaṃ vuccatāvuso vijjā (S.3.173-4).

Vijjā: occult knowledge

Vijjā can mean ‘occult knowledge.’ For example, the householder Kevaḍḍha suggested that if bhikkhus performed superhuman displays of psychic power, it would win the faith of the unbelievers of Nāḷandā. The Buddha replied that if a bhikkhu displayed various kinds of psychic power, someone with faith and trust might see him doing so and tell someone who was sceptical and unbelieving. And that man would say:

• ‘There is something called Gandhāra occult knowledge, by means of which he wields various kinds of psychic power.
☸ atthi kho bho gandhārī nāma vijjā tāya so bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti.

The Buddha concluded: ‘Seeing this wretchedness in displays of psychic power, I am revolted, appalled, and disgusted by them.’
☸ Imaṃ kho ahaṃ kevaḍḍha iddhipāṭihāriye ādīnavaṃ sampassamāno iddhipāṭihāriyena aṭṭiyāmi harāyāmi jigucchāmi (D.1.213-4).

Tiracchānavijjā: base art

Tiracchānavijjā means ‘base art.’ For example:

• Some ascetics and Brahmanists, living off food given in faith, maintain themselves by such base arts and wrong means of livelihood such as these:
☸ Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti seyyathīdaṃ

... Determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, sticks...
☸ maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ

... The ascetic Gotama refrains from these kinds of base arts and wrong means of livelihood.
☸ iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo ti (D.1.9).

Illustrations

Illustration: vijjā, final knowledge

Which three things should be realised for oneself?
☸ Katame tayo dhammā sacchikātabbā?

The three final knowledges.
☸ Tisso vijjā

• the final knowledge: the knowledge through recalling of past lives
☸ pubbenivāsānussati ñāṇaṃ vijjā

• the final knowledge: knowledge of the transmigration of beings
☸ sattānaṃ cutūpapāte ñāṇaṃ vijjā

• the final knowledge: the knowledge of the destruction of perceptually obscuring states.
☸ āsavānaṃ khaye ñāṇaṃ vijjā (D.3.275).

Illustration: vijjā, final knowledge

Seven days after going forth [into the ascetic life] I attained the three final knowledges
☸ sattāhaṃ pabbajitā tisso vijjā aphassayiṃ (Thī.v.433).

Illustration: vijjā, final knowledge; vijjā, insightfulness into reality

I directed my mind to the knowledge through recalling of past lives;
☸ pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.

... I recalled my manifold former lives with their aspects and particulars. This was the first final knowledge attained by me in the first watch of the night;
☸ Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me brāhmaṇa rattiyā paṭhame yāme paṭhamā vijjā adhigatā

Uninsightfulness into reality was dispelled, insightfulness into reality arose, darkness was dispelled, light arose
☸ avijjā vihatā vijjā uppannā tamo vihato aloko uppanno

I directed my mind towards the knowledge of the transmigration of beings
☸ sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.

... Thus with purified divine vision surpassing that of men, I saw beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate, and discerned how beings fare according to their deeds.
☸ Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne uppajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.

This was the second final knowledge attained by me in the middle watch of the night.
☸ Ayaṃ kho me brāhmaṇa rattiyā majjhime yāme dutiyā vijjā adhigatā

Uninsightfulness into reality was dispelled, insightfulness into reality arose, darkness was dispelled, light arose
☸ avijjā vihatā vijjā uppannā tamo vihato āloko uppanno

I directed my mind towards the knowledge of the destruction of perceptually obscuring states.
☸ āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.

... thus knowing, thus seeing, my mind was freed from the three states of perceptual obscuration.
☸ Tassa me evaṃ jānato evaṃ passato kāmāsavā pi cittaṃ vimuccittha. Bhavāsavā pi cittaṃ vimuccittha. Avijjāsavā pi cittaṃ vimuccittha.

With release, there was the knowledge I was released. I knew that birth was destroyed. The religious life has been fulfilled. What had to be done has been done. There will be no further arising in any state of individual existence
☸ Vimuttasmiṃ vimuttami ti ñāṇaṃ ahosi. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti abbhaññāsiṃ.

This was, brahman, the third final knowledge attained by me in the last watch of the night.
☸ Ayaṃ kho me brāhmaṇa rattiyā pacchime yāme tatiyā vijjā adhigatā

Uninsightfulness into reality was dispelled, insightfulness into reality arose, darkness was dispelled, light arose.
☸ avijjā vihatā vijjā uppannā tamo vihato āloko uppanno (Vin.3.3-4).

Illustration: tevijjaṃ, master of threefold knowledge; tevijjo brāhmaṇo, Brahman master of threefold Vedic knowledge

One who knows his past lives, who sees heaven and the plane of sub-human existence, and has attained the destruction of birth, is a sage who has achieved supernormal attainments.
☸ Pubbenivāsaṃ yo vedi saggāpāyañca passati
Atho jātikkhayaṃ patto abhiññā vosito muni.

By these three final knowledges one is a Brahman master of threefold Vedic knowledge.
☸ Etāhi tīhi vijjāhi tevijjo hoti brāhmaṇo

He is the [true] master of threefold Vedic knowledge, I declare, not the one who [merely] cites and recites
☸ Tamahaṃ vadāmi tevijjaṃ nāññaṃ lapitalāpanan ti (A.1.168).

Comment:

The Buddha here calls arahants ‘Brahman masters of threefold Vedic knowledge.’ We capitalise Brahman to indicate arahantship.

Illustration: tevijjā, masters of threefold Vedic knowledge; tevijjaṃ threefold knowledge

The brahman masters of threefold Vedic knowledge, when physically sitting they are spiritually sinking, and in spiritually sinking they arrive at dejection, all the while thinking they are crossing into some happier land.
☸ tevijjā brāhmaṇā āsīditvā saṃsīdanti saṃsīditvā visādaṃ vā pāpuṇanti. Sukkhataraṇaṃ maññe pataranti.

Thus this threefold knowledge of such brahmans is called the threefold knowledge of a waterless desert, the threefold knowledge of a pathless jungle, the threefold knowledge of disasterous misfortune.
☸ tasmā idaṃ tevijjānaṃ brāhmaṇānaṃ tevijjaṃ iraṇan ti pi vuccati tevijjaṃ vipinan ti pi vuccati tevijjaṃ vyasanan ti pi vuccatī ti (D.1.248).

Illustration: tevijjo, master of the three final knowledges

Formerly I was Brahmā’s offspring, today I am a true Brahman, a master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.
☸ Brahmabandhu pure āsiṃ ajjamhi saccabrāhmaṇo
Tevijjo vedasampanno sottiyo camhi nahātako ti (Thī.v.251).

D

*Daratha; Dara

Renderings

• daratha: suffering

• dara: suffering

Introduction

The perplexity of Daratha and Dara

Daratha and dara have proven perplexing. This is clear from their diverse renderings:

1) PED:

• Dara: fear, terror; sorrow, pain

• Daratha: anxiety, care, distress

2) Bodhi:

• Dara: care (S.1.212); anguish (S.2.101); troublesome (A.2.11).

• Daratha: troubles (M.3.287); distress (M.3.136; M.1.77); disturbance (M.3.108).

3) Norman:

• Dara: fear (Thī.v.32)

• Daratha: distress (Sn.v.15).

4) Horner:

• Dara: fear (M.1.464).

• Daratha: anxiety (M.3.287); distress (M.3.136); disturbance (M.3.108).

Dara and daratha: suffering

We will show in six contexts that both dara and daratha mean ‘suffering.’

1) Dara: suffering vs. inward peace

Having eliminated suffering from the heart,
☸ vineyya hadaye daraṃ

The Peaceful One sleeps well
☸ Upasanto sukhaṃ seti

Having attained to inward peace.
☸ santiṃ pappuyya cetasoti (S.1.212).

2) Dara: suffering with grief and despair

Where there are future birth, old age, and death, there are grief, suffering, and despair, I declare.
☸ Yattha atthi āyatiṃ jātijarāmaraṇaṃ sasokaṃ taṃ bhikkhave sadaraṃ saupāyāsan ti vadāmi (S.2.101).

3) Dara: suffering with unpleasant karmic consequences

He is tethered to unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ Saṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi (A.2.11).

4) Daratha: suffering with torment and anguish

Craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, grows. One’s physical and psychological sufferings, torments, and anguishes increase.
☸ Taṇhā cassa ponobhavikā nandirāgasahagatā tatra tatrābhinandinī sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti (M.3.287).

5) Daratha: suffering with fatigue and anguish

These four bases of mindfulness are to... subdue the suffering, fatigue, and anguish of householders; they are for acquiring the noble practice, and for realising the Untroubled.
☸ ime cattāro satipaṭṭhānā... gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya (M.3.136).

6) Daratha: suffering with fatigue and anguish

Having plunged into the pond, and bathed, drunk, and allayed all suffering, fatigue, and anguish, and emerged, he is sitting or lying in that woodland grove experiencing exclusively pleasant feelings.
☸ taṃ pokkharaṇiṃ ogāhetvā nahāyitvā pītvā ca sabbadarathakiḷamathapariḷāhaṃ paṭippassamhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vediyamānaṃ (M.1.76-7).

Illustrations: daratha

Illustration: daratha, suffering

The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.
☸ Yassa darathajā na santi keci oraṃ āgamanāya paccayāse
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.15).

Illustration: darathā, suffering

He knows that “Whatever states of suffering there are because of the perceptions of village and man are absent. And there is only this amount of suffering, namely the undistracted concentration focused on the perception of forest.”
☸ So evaṃ pajānāti ye assu darathā gāmasaññaṃ paṭicca tedha na santi ye assu darathā manussasaññaṃ paṭicca tedha na santi atthi cevāyaṃ darathamattā yadidaṃ araññasaññaṃ paṭicca ekattan ti (M.3.108).

Illustration: niddaro, free of suffering

Having tasted the deliciousness of physical seclusion and of inward peace, and the delectableness of rapture that is righteous, one becomes free of suffering, and free of unvirtuousness.
☸ Pavivekarasaṃ pitvā rasaṃ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṃ pivaṃ (Dh.v.205).

*Dassana

Renderings

• dassana: vision

• dassana: vision [of things according to reality]

Introduction

Dassana with an object

Dassana often has a specified object:

• dassanañca rūpānaṃ: vision of shapes (M.3.160).

• bahiddhā parakāye ñāṇadassanaṃ: knowledge and vision externally of others’ bodies [according to reality] (D.2.216).

• maggāmaggañāṇadassana: knowledge and vision of what is the Path and what is not the Path (M.1.149-150).

Dassana without an object: ‘things according to reality’

Where dassana does not have an object, the suttas show that ‘things according to reality’ should be taken as the object, which we now explain. Firstly, compare these quotes, which shows that Sammādassanaṃ equals yathābhūtañāṇadassana. Yathābhūta means ‘things according to reality’ (see Glossary sv Yathābhūta):

1) Without knowledge and vision of things according to reality, for one lacking in knowledge and vision of things according to reality, the condition for disillusionment with and non-attachment [to originated phenomena] is cut off;
☸ Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo (A.3.19).

2) Right vision [of things according to reality], Rādha, is for the sake of disillusionment [with originated phenomena].
☸ Sammādassanaṃ kho rādha nibbidatthaṃ (S.3.189).

Dassana without an object: ‘transcendent insight’

In this passage, dassana (‘vision [of things according to reality]’) is a synonym of abhiññāya (transcendent insight), which proves its supermundane connotations:

As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight (abhiññāya) into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus:
☸ Yathā yathā me āvuso bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ satthari pasīdiṃ

“The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.’
☸ sammā sambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti

When one’s faith in the [perfection of the] Perfect One’s [enlightenment] is settled, rooted, and established, and described in these terms, words, and phrases, then one’s faith is said to be supported by reasons, rooted in vision [of things according to reality] (dassana), and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.
☸ Yassa kassa ci bhikkhave imehi ākārehi imehi padehi imehi vyañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā ayaṃ vuccatī bhikkhave ākāravatī saddhā dassanamūlikā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ (M.1.320).

Dhammadassana

In the term dhammadassanaṃ, we take dhamma as ‘things,’ and parenthesise (‘according to reality’) accordingly:

• Therefore the wise person, remembering the Buddhas’ training system, should apply himself to faith [in the perfection of the Perfect One’s enlightenment], to virtue, to serenity, and to vision of things [according to reality].
☸ Tasmā saddhañca sīlañca pasādaṃ dhammadassanaṃ
Anuyuñjetha medhāvī saraṃ buddhānaṃ sāsanan ti (Sn.v.204).

This is supported by a closely related phrase:

• One who has knowledge and vision of all phenomena [according to reality]
☸ sabbesu dhammesu ca ñāṇadassī (Sn.v.478).

Illustrations

Illustration: dassanaṃ, vision

It is quite natural that one who is disillusioned [with originated phenomena] and unattached [to originated phenomena] will realise the knowledge and vision that follows liberation [from perceptually obscuring states].
☸ Dhammatā esā bhikkhave yaṃ nibbiṇṇo viratto vimuttiñāṇadassanaṃ sacchikaroti (A.5.3).

Illustration: dassana, vision

Good, good, Anuruddha. But while you abide thus diligently, vigorously, and resolutely applied [to the practice], have you attained any superhuman attainment of knowledge and vision that is truly noble, any comfortable abiding?
☸ Sādhu sādhu anuruddhā. Atthi pana vo anuruddhā evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro ti (M.1.207).

Illustration: dassanassa, vision [of things according to reality]

This [eightfold path] is the only way to purify one’s vision [of things according to reality]. There is no other.
☸ Eso va maggo natthañño dassanassa visuddhiyā (Dh.v.274).

Illustration: dassana, vision [of things according to reality]

The wise and noble man with perfect vision [of things according to reality] partakes of the world of the fortunate.
☸ Ariyo dassanasampanno sa lokaṃ bhajate sivan ti (Sn.v.115).

Illustration: dassana, vision [of things according to reality]

I am [now] a disciple of the Perfectly Enlightened One, with perfect vision [of things according to reality].
☸ dassanasampannaṃ sammāsambuddhasāvakan ti (Th.v.45).

*Diṭṭhi

Renderings

• micchādiṭṭhi: wrong view [of reality]

• sammādiṭṭhi: right view [of reality]

• sammādiṭṭhi: right perception [of reality]

• diṭṭhi: perception [of reality]

• diṭṭhi: view

• diṭṭhi: dogmatic view

• diṭṭhi: right view

• diṭṭhi: basic religious understanding

• diṭṭhi: dogmatism

• diṭṭhi ujukā: view [of reality] that is correct

• diṭṭhappatto: attained to [right] perception [of reality]

• diṭṭhigata: view

• diṭṭhigata: theory

• diṭṭhigata: wrong view [of reality]

• diṭṭhigata: dogmatic view

• diṭṭhigata: acquiescence in dogmatism

• diṭṭhigata: acquiescence in wrong view [of reality]

Introduction

Micchādiṭṭhi means wrong view [of reality]

The definition of micchādiṭṭhi shows why it should be called ‘wrong view [of reality]’:

• And what is wrong view [of reality]?
☸ Katamā ca bhikkhave micchādiṭṭhi?

... [The view that] ‘There is no merit in giving, donating and offering; no fruit or result of good or bad deeds; no this world; no hereafter; no duties to parents; no spontaneously arisen beings; no ascetics or Brahmanists who, conducting and applying themselves rightly in the world, proclaim this world and the hereafter after having realising it for themselves through transcendent insight.
☸ Natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko natthi ayaṃ loko natthi paro loko natthi mātā natthi pitā natthi sattā opapātikā natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī ti (M.3.71).

Sammādiṭṭhi: right view and right perception

Sammādiṭṭhi is defined in two ways, so it has two meanings:

1) right view [of reality]

2) right perception [of reality]

Right view [of reality] is a primary practice, right perception [of reality] is more advanced:

• What is right view/perception [of reality]?
☸ Katamā ca bhikkhave sammādiṭṭhi

Right view/perception [of reality] is of two sorts, I declare.
☸ sammādiṭṭhimpahaṃ bhikkhave dvayaṃ vadāmi:

There is (1) right view [of reality] associated with perceptually obscuring states, that is meritorious and results in attachment, and (2) there is right perception [of reality] that is noble, free of perceptually obscuring states, transcendental, a factor of the Path.
☸ atthi bhikkhave sammādiṭṭhi sāsavā puññābhāgiyā upadhivepakkā atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

What is right view [of reality] associated with perceptually obscuring states, that is meritorious and results in attachment?
☸ Katamā ca bhikkhave sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā

There is merit in giving, donating and offering; there is a fruit and result of good and bad deeds; there exists both this world and a world beyond; there are duties to parents; there are spontaneously arisen beings; there are ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the world hereafter for themselves through transcendent insight, make them known to others.
☸ atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko atthi ayaṃ loko atthi paro loko atthi mātā atthi pitā atthi sattā opapātikā atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti

And what is right perception [of reality] that is noble, free of perceptually obscuring states, transcendental, a factor of the Path?
☸ Katamā ca bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā:

The penetrative discernment, the faculty of penetrative discernment, the power of penetrative discernment, the enlightenment factor of examination of the teaching, the right perception [of reality] in one whose mind is noble, whose mind is free of perceptually obscuring states, who is developing the noble path, is right perception [of reality] that is noble, free of perceptually obscuring states, transcendental, a factor of the Path.
☸ Yā kho bhikkhave ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ ayaṃ vuccati bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā (M.3.72).

Sammādiṭṭhi means perception: four reasons

There are four definitions that support us rendering the higher meaning of sammādiṭṭhi in terms of perception, not view:

(1) the scriptures define sammādiṭṭhi in terms of discernment (pajānāti):

• When a noble disciple discerns suffering... On these grounds a noble disciple has right perception [of reality]
☸ Yato kho āvuso ariyasāvako dukkhañca pajānāti... ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti (M.1.46-7).

• When a noble disciple discerns what is spiritually unwholesome... On these grounds a noble disciple has right perception [of reality].
☸ Yato kho āvuso ariyasāvako akusalañca pajānāti... Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti (M.1.46-7).

• He knows wrong view [of reality] as wrong view [of reality] and right perception [of reality] as right perception [of reality]. That is his right perception [of reality].
Micchādiṭṭhiṃ micchādiṭṭhī ti pajānāti sammādiṭṭhiṃ sammādiṭṭhī ti pajānāti sāssa hoti sammādiṭṭhi (M.3.72).

(2) the scriptures define sammādiṭṭhi in terms of insightfulness (vijjāgata):

• For an intelligent person with insight into reality, right perception [of reality] arises.
☸ vijjāgatassa bhikkhave viddasuno sammādiṭṭhi pahoti (S.5.1).

(3) the scriptures define sammādiṭṭhi in terms of perceiving (passati):

• A bhikkhu perceives as unlasting, bodily form which is indeed unlasting. That is his right perception [of reality].
☸ Aniccaññeva bhikkhave bhikkhu rūpaṃ aniccanti passati sāssa hoti sammādiṭṭhi (S.3.51).

(4) the scriptures define sammādiṭṭhi in terms of knowledge [of things according to reality] (ñāṇaṃ):

• Whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called right perception [of reality].
☸ yaṃ kho āvuso dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccatāvuso sammādiṭṭhi (M.3.251).

Diṭṭhi: view and dogmatic view

Diṭṭhi sometimes means simply ‘view.’ But where a view is formally propounded we call it ‘dogmatic view’. A dogmatic view is associated with the idea ‘This alone is true.’ For example, Sn.v.895 asks:

• For those who dispute, maintaining a dogmatic view, saying “This alone is true,” is criticism all that they bring upon themselves? Do they not also receive praise?
☸ Ye kecime diṭṭhiṃ paribbasānā idameva saccan ti vivādayanti
Sabbeva te nindamanvānayanti atho pasaṃsampi labhanti tattha (Sn.v.895).

• The wise do not resort to any dogmatic view because it may turn out to be either true or false. Under such conditions, ‘it is not fitting for a wise man who preserves truth to come to the unqualified conclusion, “This alone is true, all else is false.”’
☸ saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ idameva saccaṃ moghamaññan ti (M.2.171).

Diṭṭhi ujukā: a view [of reality] that is correct

Diṭṭhi ujukā is a rudimentary practice, not an advanced practice, and therefore means ‘view [of reality] that is correct’ not ‘perception [of reality] that is correct’:

• And what is the basis of spiritually wholesome factors? Virtue that is well purified and view [of reality] that is correct.
☸ Ko ca ādi kusalānaṃ dhammānaṃ. Sīlañca suvisuddhaṃ diṭṭhi ca ujukā (S.5.143).

Illustrations: right perception [of reality]; micchādiṭṭhi, wrong view [of reality]

Illustration: sammādiṭṭhi, right perception [of reality]; micchādiṭṭhi, wrong view [of reality]

For one with right perception [of reality], wrong view [of reality] is purged away.
☸ Sammādiṭṭhikassa bhikkhave micchādiṭṭhi viritto hoti (A.5.218).

Illustration: sammādiṭṭhi, right perception [of reality]

When a noble disciple discerns what is spiritually unwholesome, the origin of what is spiritually unwholesome, what is spiritually wholesome, and the origin of what is spiritually wholesome,
☸ Yato kho āvuso ariyasāvako akusalañca pajānāti akusalamūlañca pajānāti. Kusalañca pajānāti kusalamūlañca pajānāti

On these grounds a noble disciple has right perception [of reality], has a perception [of reality] that is correct, has unshakeable faith in the [excellence of the] teaching, and has fathomed this true teaching.
☸ Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti ujugatāssa diṭṭhi dhamme aveccappasādena samannāgato āgato imaṃ saddhamman ti (M.1.46-7).

Illustration: sammādiṭṭhi, right perception [of reality]

Whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called right perception [of reality].
☸ yaṃ kho āvuso dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccatāvuso sammādiṭṭhi (M.3.251).

Illustration: sammādiṭṭhi, right perception [of reality]

From right perception [of reality] arises right thought; from right thought arises right speech.
☸ sammādiṭṭhissa bho sammāsaṅkappo pahoti sammāsaṅkappassa sammāvācā pahoti sammāvācassa sammākammanto pahoti (D.2.217).

Illustration: sammādiṭṭhi, right perception [of reality]

A bhikkhu perceives as unlasting, bodily form which is indeed unlasting. That is his right perception [of reality].
☸ Aniccaññeva bhikkhave bhikkhu rūpaṃ aniccanti passati sāssa hoti sammādiṭṭhi (S.3.51).

Illustration: micchādiṭṭhi, wrong view [of reality]; sammādiṭṭhi, right perception [of reality]

He knows wrong view [of reality] as wrong view [of reality] and right perception [of reality] as right perception [of reality]. That is his right perception [of reality].
☸ Micchādiṭṭhiṃ micchādiṭṭhī ti pajānāti sammādiṭṭhiṃ sammādiṭṭhī ti pajānāti sāssa hoti sammādiṭṭhi (M.3.72).

Illustration: micchādiṭṭhi, wrong view [of reality]; sammādiṭṭhi, right perception [of reality]

For an ignorant person void of insight into reality, wrong view [of reality] arises.
☸ avijjāgatassa bhikkhave aviddasuno micchādiṭṭhi pahoti

For an intelligent person with insight into reality, right perception [of reality] arises.
☸ vijjāgatassa bhikkhave viddasuno sammādiṭṭhi pahoti (S.5.1-2).

Illustration: micchādiṭṭhi, wrong view [of reality]

―What do you think, bhikkhus? Is bodily form lasting or unlasting?
☸ taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vā ti?

―That which is unlasting, is it intrinsically unsatisfactory or essentially substantial?
☸ dukkhaṃ vā taṃ sukhaṃ vā

―Without grasping that which is unlasting, intrinsically unsatisfactory, destined to change, would there arise wrong view [of reality]?
☸ api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā ti?

―No, bhante (S.3.184).

Illustration: micchādiṭṭhi, wrong view [of reality]

Bhikkhu, when one knows and sees the visual sense as unlasting, wrong view [of reality] is abandoned.
☸ cakkhuṃ kho bhikkhū aniccato jānato passato micchādiṭṭhi pahīyati (S.4.148).

Illustrations: diṭṭhi, [right] perception [of reality]

Illustration: diṭṭhi, [right] perception [of reality]

A bhikkhu is keenly eager to acquire [right] perception [of reality] and his dedication to this does not dwindle away in the course of time
☸ diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo (D.3.253).

Illustration: diṭṭhi, [right] perception [of reality]

And what is the individual attained to [right] perception [of reality]?
☸ Katamo ca bhikkhave puggalo diṭṭhappatto

In this regard, some person does not abide touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness,
☸ idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phassitvā viharati

but by seeing [reality] with penetrative discernment, some of his perceptually obscuring states are destroyed
☸ paññāya cassa disvā ekacce āsavā parikkhīṇā honti

and he has reviewed and examined with penetrative discernment the teachings proclaimed by the Perfect One
☸ tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā

This is called an individual attained to [right] perception [of reality].
☸ Ayaṃ vuccati bhikkhave puggalo diṭṭhappatto (M.1.477-9).

Illustrations: sammādiṭṭhi, right view [of reality]

Illustration: sammādiṭṭhi, right view [of reality]; diṭṭhi, basic religious understanding

What is perfection in basic religious understanding?
☸ Katamā ca bhikkhave diṭṭhisampadā?

In this regard, some person has right view [of reality]. He has the unerroneous view that there is merit in giving, donating and offering; there is a fruit and result of good and bad deeds; there exists both this world and a world beyond; there are duties to parents; there are spontaneously arisen beings; there are ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the world hereafter for themselves through transcendent insight, make them known to others.
☸ Idha bhikkhave ekacco sammādiṭṭhiko hoti aviparītadassano atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko atthi ayaṃ loko atthi paro loko atthi mātā atthi pitā atthi sattā opapātikā atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti (A.1.268-9).

Illustrations: diṭṭhi, basic religious understanding

Illustration: diṭṭhi, basic religious understanding

What is perfection in basic religious understanding? In this regard, some person has right view [of reality]. He has the unerroneous view that there is merit in giving, donating and offering...
☸ Katamā ca bhikkhave diṭṭhisampadā? Idha bhikkhave ekacco sammādiṭṭhiko hoti aviparītadassano atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ... (A.1.268-9).

Illustration: diṭṭhi, basic religious understanding

Wrong view [of reality], and grasping an unenlightening doctrine: this is errancy in basic religious understanding
Micchādiṭṭhi antaggāhikādiṭṭhi ayaṃ diṭṭhivipatti ti (Vin.1.172).

Illustration: diṭṭhi, basic religious understanding

What is errancy in basic religious understanding? In this regard, some person has wrong view [of reality].
☸ Katamā ca bhikkhave diṭṭhivipatti? Idha bhikkhave ekacco micchādiṭṭhiko hoti.

He has the erroneous view that:
☸ Viparītadassano

• there is no merit in giving, donating and offering
☸ natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ

• there are no fruits or results of good and bad deeds
☸ natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko

• there is no this world; no hereafter; no duties to parents; no spontaneously arisen beings;
☸ natthi ayaṃ loko natthi paroloko natthi mātā natthi pitā natthi sattā opapātikā

• there are no ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the hereafter for themselves through transcendent insight make them known to others.
☸ natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī ti. Ayaṃ vuccati bhikkhave diṭṭhivipatti (A.1.268-9).

Illustration: diṭṭhi, basic religious understanding

So, too, for a bhikkhu this is the foretoken and preindication of the arising of the noble eightfold path, namely, perfection in basic religious understanding.
☸ bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ diṭṭhisampadā

When a bhikkhu is perfect in basic religious understanding, it is to be expected that he will develop and cultivate this noble eightfold path
☸ Diṭṭhisampannassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatīti (S.5.30).

Illustration: diṭṭhi, basic religious understanding

This is the character of a person who is perfect in basic religious understanding. If he commits some kind of offence for which a means of rehabilitation has been laid down, then he at once confesses, reveals, and discloses it to the teacher or to wise companions in the religious life, and having done that he shows restraint in future.
☸ Dhammatā esā bhikkhave diṭṭhisampannassa puggalassa kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā uṭṭhānaṃ paññāyati atha kho khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānī karoti. Desetvā vivaritvā uttānī karitvā āyatiṃ saṃvaraṃ āpajjati (M.1.324).

Illustration: diṭṭhi, basic religious understanding

When a noble disciple (ariyasāvako) has perfectly and fully realised these two kinds of knowledge (dve ñāṇāni parisuddhāni honti pariyodātāni―knowledge of the nature of reality and knowledge of conformity―he is then called a noble disciple

• perfect in basic religious understanding
☸ diṭṭhisampanno

• with perfect vision [of things according to reality]
☸ dassanasampanno

• who has fathomed this true teaching
☸ āgato imaṃ saddhammaṃ

• who understands this true teaching
☸ passati imaṃ saddhammaṃ (S.2.58).

Illustrations: diṭṭhi, perception [of reality]

Illustration: diṭṭhi, perception [of reality]

In this regard a bhikkhu discerns according to reality (yathābhūtaṃ pajānāti) that:

• This is suffering
☸ idaṃ dukkhan ti yathābhūtaṃ pajānāti

• This is the origin of suffering
☸ ayaṃ dukkhasamudayo ti yathābhūtaṃ pajānāti

• This is the ending of suffering
☸ ayaṃ dukkhanirodho ti yathābhūtaṃ pajānāti

• This is the practice leading to the ending of suffering
☸ ayaṃ dukkhanirodhagāminī paṭipadā ti yathābhūtaṃ pajānāti

This, Men of the Leopard Path, is called the utter purification of one’s perception [of reality]
☸ ayaṃ vuccati byagghapajjā diṭṭhipārisuddhi (A.2.195).

Illustration: diṭṭhiṃ, perception [of reality]

―Bhikkhus, do you see, ‘This is brought about?’
☸ bhūtamidan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?
☸ tadāhārasambhavan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?
☸ tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhamman ti bhikkhave passathā ti?

―Yes, bhante

―But if you cling to, prize, treasure, and cherish this perception [of reality] so perfect and pure would you then have understood that the teaching explained by me is comparable to a raft, being for the sake of crossing [the flood of suffering], not for the sake of clinging to it?
☸ Imañce tumhe bhikkhave diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha keḷāyetha dhanāyetha mamāyetha api nu tumhe bhikkhave kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyāti?

―No, bhante (M.1.260).

Illustrations: diṭṭhi, view

Illustration: diṭṭhi, view

―But, bhante, how does the view of personal identity come to be?”
Kathampana bhante sakkāyadiṭṭhi hotī ti?

―In this regard, householder, the ignorant Everyman... regards

• bodily form to be the [absolute] Selfhood
☸ rūpaṃ attato samanupassati

• the [absolute] Selfhood to be corporeal
☸ rūpavantaṃ vā attānaṃ

• bodily form to be part of the [absolute] Selfhood
☸ attani vā rūpaṃ

• the [absolute] Selfhood to be part of bodily form...
☸ rūpasmiṃ vā attānaṃ

In this way the view of personal identity comes to be
☸ evaṃ kho gahapati sakkāyadiṭṭhi hotī ti (S.4.286-7).

Illustration: diṭṭhi, view

―Bhante, when, in regard to those who are not perfectly enlightened, the view arises that they are in fact perfectly enlightened, due to what is this view to be discerned?
☸ yāyaṃ bhante diṭṭhi asammāsambuddhesu sammā sambuddhā ti. Ayaṃ nu kho bhante diṭṭhi kiṃ paṭicca paññāyatī ti

―Mighty, Kaccāna, is this phenomenon, namely the phenomenon of uninsightfulness into reality
☸ mahati kho esā kaccāna dhātu yadidaṃ avijjādhātu (S.2.153).

Illustration: diṭṭhi, view

When there is bodily form, by grasping bodily form, by stubbornly adhering to bodily form, this view arises: ‘This is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”’
☸ rūpe kho bhikkhave sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: etaṃ mama eso’hamasmi eso me attā ti (S.3.204).

Illustration: diṭṭhi, view

When one knows and sees the visual sense as void of personal qualities, the view that it is an [absolute] Selfhood is abandoned.
☸ Cakkhuṃ kho bhikkhu anattato jānato passato attānudiṭṭhi pahīyati (S.4.148).

Illustration: diṭṭhiyā, view

To abandon the view that there is sweetness in originated phenomena the perception of the unlastingness [of the five aggregates] should be developed .
☸ Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā (A.3.447).

Illustrations: diṭṭhi, dogmatic view

Illustration: diṭṭhi, dogmatic view; diṭṭhi, view [of reality]

Since there is indeed a world beyond, one who has the dogmatic view ‘There is no world beyond’ has a wrong view [of reality].
☸ Santaṃyeva kho pana paraṃ lokaṃ natthi paro lokotissa diṭṭhi hoti sāssa hoti micchādiṭṭhi (M.1.402).

Illustration: diṭṭhi, dogmatic view; view [of reality]

In this regard, Seniya, some person develops the bovine practice, bovine conduct, mentality, and way of behavious completely and constantly. Having done so, at death he arises in companionship with cattle.

But if he has the dogmatic view that (evaṃ diṭṭhi hoti) through this practice he will become some kind of deva that is his wrong view [of reality] (sāssa hoti micchādiṭṭhi).
☸ sace kho panassa evaṃ diṭṭhi hoti: iminā'haṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā ti sāssa hoti micchādiṭṭhi (M.1.388).

Illustration: diṭṭhi, dogmatic view

Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted
☸ tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa voharati

‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.
☸... yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan ti (M.1.257).

Illustration: diṭṭhi, dogmatic view

Resorting to what kind of dogmatic view (diṭṭhipaṭilābhaṃ) do spiritually unwholesome factors flourish and spiritually wholesome factors fade?
☸ Kathaṃrūpaṃ bhante diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti:

In this regard some person has this dogmatic view:
☸ idha bhante ekacco evaṃdiṭṭhiko hoti

• there is no merit in giving, donating and offering
☸ natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ

• there are no fruits or results of good and bad deeds
☸ natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko

• there is no this world; no hereafter; no duties to parents; no spontaneously arisen beings;
☸ natthi ayaṃ loko natthi paro loko natthi mātā natthi pitā natthi sattā opapātikā

• there are no ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the hereafter for themselves through transcendent insight make them known to others
☸ natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī ti

Resorting to what kind of dogmatic view do spiritually unwholesome factors fade and spiritually wholesome factors flourish?
☸ Kathaṃrūpaṃ bhante diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti

In this regard some person has this dogmatic view,
☸ Idha bhante ekacco evaṃ diṭṭhiko hoti

there are results of gifts, donations and offerings. There are results of good and bad deeds. There is this world, a world beyond, mother, father, spontaneously arisen beings, There are ascetics and Brahmanists who realising this world and the world hereafter, declare it (M.3.52).

Illustration: diṭṭhi, dogmatic view

Or he has this dogmatic view: ‘The [absolute] Selfhood is the whole world [of phenomena]. Having passed on, that I will be―everlasting, enduring, eternal, of an unchangeable nature.’ That eternalist view is an originated phenomenon...
☸ evaṃ diṭṭhi hoti. So attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammoti. Yā kho pana sā bhikkhave sassatadiṭṭhi saṅkhāro so

Or he has this dogmatic view: ‘Had I not been, it would not have been “mine.” I will be not, not “mine” will it be.’ That annihilationist view is an originated phenomenon...
☸ evaṃ diṭṭhi hoti no c’assaṃ no ca me siyā na bhavissāmi na me bhavissatī ti. Yā kho pana sā bhikkhave ucchedadiṭṭhi saṅkhāro so (S.3.99).

Illustration: diṭṭhi, dogmatic views

‘Those who assert a doctrine different from this have strayed from spiritual purity. They are not spiritually perfected.’ Non-Buddhist ascetics each say this because they are passionately attached to their own dogmatic views.
☸ Aññaṃ ito yābhivadanti dhammaṃ aparaddhā suddhimakevalī te
Evampi titthiyā puthuso vadanti sandiṭṭhirāgena hi tebhirattā (Sn.v.891).

Illustration: diṭṭhino, dogmatic view

There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this (evaṃ vādino evaṃ diṭṭhino): ‘Purification comes about through venerating fire (aggiparicariyāya suddhī ti) (M.1.77-82).

Illustration: diṭṭhino, dogmatic views

Bhikkhus, there are some ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future
☸ Santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti:

• Some assert that the [absolute] Selfhood is perceptive and unimpaired after death
☸ Saññī attā hoti arogo parammaraṇā ti ittheke abhivadanti.

• Some assert that the [absolute] Selfhood is unperceptive and unimpaired after death.
☸ asaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti (M.2.228).

Illustration: diṭṭhi, dogmatism; diṭṭhi, views

What is the bondage [to individual existence] that arises from dogmatism?
☸ Diṭṭhiyogo ca kathaṃ hoti?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from views.
☸ Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato

And so in relation to views, whatever the
☸ yo diṭṭhisu

• attachment to views
☸ diṭṭhirāgo

• spiritually fettering delight in views
☸ diṭṭhinandi

• love of views
☸ diṭṭhisineho

• infatuation with views
☸ diṭṭhimucchā

• thirst for views
☸ diṭṭhipipāsā

• passion for views
☸ diṭṭhipariḷāho

• clinging to views
☸ diṭṭhiajjhosānaṃ

• craving for views that lurk within him:
☸ diṭṭhitaṇhā sānuseti

this is called the bondage [to individual existence] that arises from dogmatism
☸ diṭṭhiyogo (A.2.11).

Illustration: diṭṭhi, dogmatic views

Four floods: flood of sensuous pleasure; flood of states of individual existence; flood of dogmatic views; flood of uninsightfulness into reality.
☸ kāmogho bhavogho diṭṭhogho avijjogho.

Illustration: diṭṭhi, dogmatic view

For those who dispute, maintaining a dogmatic view, saying “This alone is true,” is criticism all that they bring upon themselves? Do they not also receive praise?
☸ Ye kecime diṭṭhiṃ paribbasānā idameva saccan ti vivādayanti
Sabbeva te nindamanvānayanti atho pasaṃsampi labhanti tattha (Sn.v.895).

Illustration: diṭṭhiyo, dogmatic views

The religious philosophers outside this [training system] are attached to dogmatic views.
☸ ito bahiddhā pāsaṇḍā diṭṭhiyo upanissitā

They do not know the Buddha’s teaching. They are ignorant of the Buddha’s teaching.
☸ na te dhammaṃ vijānanti na te dhammassa kovidā (Thī.v.184).

Illustrations: diṭṭhi, dogmatism

Illustration: diṭṭhiṃ, dogmatism

How indeed could someone motivated by desire, established in [the pursuit of] personal inclination, transcend his own dogmatism?
Sakaṃ hi diṭṭhiṃ kathamaccayeyya chandānunīto ruciyā niviṭṭho

Having come to his own conclusions, then, just as he sees things, so would he speak.
Sayaṃ samattāni pakubbamāno yathā hi jāneyya tathā vadeyya (Sn.v.781).

Illustration: diṭṭhiṃ, dogmatism

The ignorant Everyman (assutavā puthujjano) does not discern

• dogmatism
☸ diṭṭhiṃ nappajānāti

• the origin of dogmatism
☸ diṭṭhisamudayaṃ nappajānāti

• the ending of dogmatism
☸ diṭṭhinirodhaṃ nappajānāti

• the practice leading to the ending of dogmatism
☸ diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti

For him dogmatism grows
☸ diṭṭhi pavaḍḍhati

The learned noble disciple discerns:

• dogmatism

• the origin of dogmatism

• the ending of dogmatism

• the practice leading to the ending of dogmatism

For him, dogmatism ceases
☸ diṭṭhi nirujjhati (A.4.69-70).

Illustration: diṭṭhi, dogmatism

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.
☸ Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One does not exist after death: this is acquiescence in dogmatism,
☸ na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One both exists and does not exist after death: this is acquiescence in dogmatism,
☸ hoti ca na hoti ca tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One neither exists nor does not exist after death: this is acquiescence in dogmatism.
☸ neva hoti na na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ (A.4.68).

Illustrations: diṭṭhigata

Illustration: diṭṭhigataṃ, views

‘If you do not want such a jewel, a woman sought after by many kings, then what views, observances, practices, way of life, and rebirth into individual existence do you proclaim?’
☸ Etādisaṃ ce ratanaṃ na icchasi nāriṃ narindehi bahūhi patthitaṃ
Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ bhavūpapattiñca vadesi kīdisaṃ (Sn.v.836).

Illustration: diṭṭhigatānaṃ, view

Of those outside [this teaching and training system], this view is highest
☸ Etadaggaṃ bhikkhave bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ

Had I not been, it would not have been “mine.” I will be not, not “mine” will it be
no c’assaṃ no ca me siyā
na bhavissāmi na me bhavissantī ti (A.5.63-4).

Illustration: diṭṭhigatāni, theories

So here you come, speculating, mulling over [various] theories in your mind. But you are paired off with a purified man. With him you will not be able to proceed.
☸ Atha tvaṃ pavitakkamāgamā manasā diṭṭhigatāni cintayanto
Dhonena yugaṃ samāgamā na hi tvaṃ sakkhasi sampayātaveti (Sn.v.834).

Illustration: diṭṭhigata, wrong view [of reality]

‘Wrong view [of reality] has lurked within the ignorant for a long time. The ignorant indeed say one is a Brahman on account of birth.
☸ Dīgharattamanusayitaṃ diṭṭhigatamajānataṃ
Ajānantā no pabruvanti jātiyā hoti brāhmaṇo (Sn.v.649).

COMMENT

Diṭṭhigata: ‘wrong view [of reality].’ See IGPT sv Diṭṭhi.

Illustration: diṭṭhigatāni, dogmatic views

The sixty-two dogmatic views of the Brahmajāla Sutta
☸ dvāsaṭṭhidiṭṭhigatāni brahmajāle (S.4.286).

Illustration: diṭṭhigatāni, dogmatic views

Pursuing dogmatic views they think ‘This [view] is best. [All else is wrong].’
☸ Diṭṭhigatāni anventā idaṃ seyyo ti maññare (Th.v.933).

Illustration: diṭṭhigataṃ, dogmatic view

Dogmatically grasping and stubbornly adhering to that same odious dogmatic view.
☸ tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa (M.1.257).

Illustration: diṭṭhigataṃ, dogmatic view

Once, this odious dogmatic view had arisen in Prince Pāyāsi: ‘There is not a world beyond. There are no spontaneously born beings. There is no fruit and result of good and bad deeds.’
☸ Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti iti pi natthi paro loko natthi sattā opapātikā natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko ti (D.2.316-7).

Illustration: diṭṭhigataṃ, acquiescence in dogmatism

• It is this [absolute] Selfhood of mine that speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.
☸ Yo me ayaṃ attā tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. So kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti.

This is called
☸ idaṃ vuccati bhikkhave

• acquiescence in dogmatism
☸ diṭṭhigataṃ

• the thicket of dogmatism,
☸ diṭṭhigahanaṃ

• the wilderness of dogmatism,
☸ diṭṭhikantāro

• the writhing of dogmatism,
☸ diṭṭhivisūkaṃ

• the mental turmoil of dogmatism,
☸ diṭṭhivipphanditaṃ

• the bond of dogmatism
☸ diṭṭhisaṃyojanaṃ (M.1.8).

Illustration: diṭṭhigata, acquiescence in dogmatism

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.
☸ Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One does not exist after death: this is acquiescence in dogmatism,
☸ na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One both exists and does not exist after death: this is acquiescence in dogmatism,
☸ hoti ca na hoti ca tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One neither exists nor does not exist after death: this is acquiescence in dogmatism.
☸ neva hoti na na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ (A.4.69-70).

Illustration: diṭṭhigata, acquiescence in wrong view [of reality]

But why do you assume ‘a being’? That is just your acquiescence in wrong view [of reality], Māra. This is nothing but a heap of originated phenomena. Here no being is found.
☸ Kinnu satto ti paccesi māradiṭṭhigatannu te
Suddhasaṅkhārapuñjoyaṃ nayidha sattūpalabbhati (S.1.135).

Illustration: diṭṭhigatehi, acquiescing in wrong views [of reality]

Through acquiescing in two wrong views [of reality], some devas and men hold back, and some overreach.
☸ Dvīhi bhikkhave diṭṭhigatehi pariyuṭṭhitā devamanussā oliyantī eke atidhāvanti eke.

How do some hold back?
Kathañca bhikkhave oliyanti eke?

Devas and men find enjoyment, pleasure, and satisfaction in individual existence.
bhavārāmā bhikkhave devamanussā bhavaratā bhavasammuditā.

When the teaching is taught to them to put an end to individual existence, their minds do not become energised, serene, settled, and intent upon it.
tesaṃ bhavanirodhāya dhamme desiyamāne na cittaṃ pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho bhikkhave olīyanti eko.

How do some overreach?
Kathañca bhikkhave atidhāvanti eke?

Some people are revolted, appalled, and disgusted by individual existence.
bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā

They long for the cessation of individual existence
vibhavaṃ abhinandanti

saying that ‘When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.
yato kira bho ayaṃ attaṃ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṃ santaṃ etaṃ paṇītaṃ etaṃ yathāvantī (It.44).

Illustration: micchādiṭṭhigatā, acquiesce in wrong view [of reality]

Perceiving the unlovely to be lovely, beings who acquiesce in wrong view [of reality], their minds troubled, their perception deranged.
☸ asubhe subhasaññino
Micchādiṭṭhigatā sattā khittacittā visaññino (A.2.52).

*Diṭṭhe dhamme; Sandiṭṭhika

Renderings

• sandiṭṭhika: discernable in this lifetime

• sandiṭṭhika: fathomable in this lifetime

• sandiṭṭhika: directly visible

• diṭṭhe dhamme: in this lifetime

• diṭṭhe dhamme: realisable in this lifetime

• diṭṭhe dhamme: fathomable in this lifetime

• diṭṭheva dhamme: in this very lifetime

• diṭṭheva dhamme: even in this lifetime

• diṭṭhadhamma: in this lifetime

• diṭṭhadhammika: realisable in this lifetime

• diṭṭhadhammika: in this lifetime

Illustrations: sandiṭṭhika

Illustration: sandiṭṭhikaṃ, directly visible

―Enjoy sensuous human pleasures, sirs; do not abandon what is directly visible in order to pursue what takes time.
☸ bhuñjantu bhonto mānusake kāme mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthāti

―We have not abandoned what is directly visible, brahman, in order to pursue what takes time. We have abandoned what takes time in order to pursue what is directly visible.
☸ Na kho mayaṃ brāhmaṇa sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma kālikañca kho mayaṃ brāhmaṇa hitvā sandiṭṭhikaṃ anudhāvāma (S.1.117).

Illustration: sandiṭṭhikā, discernable in this lifetime

As to previous karmically consequential conduct, he nullifies it by the gradual experience [of its consequences].
☸ purāṇañca kammaṃ phussa phussa vyantīkaroti.

Its elimination is discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves
☸ sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṃ veditabbā viññūhīti) (A.2.197).

Illustration: sandiṭṭhiko, discernable in this lifetime

Due to whatever craft by which a noble young man makes his living... he is exposed to cold and heat, he is injured by contact with horseflies, mosquitoes, wind, sun, and snakes; he faces death by hunger and thirst.
☸ Idha bhikkhave kulaputto yena sippaṭṭhānena jīvikaṃ kappeti... sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasiriṃsapasamphassehi rissamāno khuppipāsāya mīyamāno (M.1.85).

This is the danger of sensuous pleasures, a mass of suffering discernable in this lifetime
☸ Ayampi bhikkhave kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho (M.1.85-7).

Illustration: sandiṭṭhikaṃ, discernable in this lifetime

How can he, when asked about a fruit of the contemplative life discernable in this lifetime, answer with evasion?'
☸ Kathaṃ hi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ vyākarissati ti (D.1.59).

Illustration: sandiṭṭhikā, discernable in this lifetime

When attachment is abandoned, he is not intent upon his own harm, or the harm of others, or the harm of both.
☸ rāge pahīne neva attavyābādhāyapi ceteti na paravyābādhāyapi ceteti na ubhayavyābādhāyapi ceteti.

Its elimination is discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves.
☸ Sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṃ veditabbā viññūhi (S.4.339).

Illustration: sandiṭṭhiko, fathomable in this lifetime

‘The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.
☸ svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti (S.2.199).

Illustrations: diṭṭhe dhamme

Illustration: diṭṭhe dhamme, in this lifetime

The wise person who is diligent [in performing meritorious deeds] secures both benefits: benefit in this lifetime, and benefit in the hereafter.
☸ Appamatto ubho atthe adhigaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho yo cattho samparāyiko (S.1.86).

Illustration: diṭṭhe dhamme, in this lifetime

He is free of perceptually obscuring states in this lifetime.
☸ diṭṭhe dhamme anāsavo (S.4.207).

Illustration: diṭṭhe dhamme, realisable in this lifetime

I shall explain inward peace to you, which is realisable in this lifetime, which is not just hearsay.
☸ Kintiyissāmi te santiṃ diṭṭhe dhamme anitihaṃ (Sn.v.1066).

Illustration: diṭṭhe dhamme, fathomable in this lifetime

I shall explain the teaching to you, which is fathomable in this lifetime, which is not just hearsay.
☸ kittayissāmi te dhammaṃ diṭṭhe dhamme anitihaṃ (Sn.v.1053).

Illustrations: diṭṭheva dhamm

Illustration: diṭṭheva dhamme, in this very lifetime

If anyone practises the four satipaṭṭhāna for seven days, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.
☸ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti (M.1.62).

Illustration: diṭṭheva dhamme, in this very lifetime

He realises the Untroubled in this very lifetime
☸ pāpuṇāti diṭṭheva dhamme nibbānaṃ ti (Ud.37).

Illustration: diṭṭheva dhamme, even in this lifetime

The Perfect One is untraceable even in this lifetime, I declare.’
☸ Diṭṭhevāhaṃ bhikkhave dhamme tathāgataṃ ananuvejjoti vadāmi (M.1.139-140).

Illustrations: diṭṭhadhamm

Illustration: diṭṭhadhamma, in this lifetime

Some proclaim a view concerning the highest pleasure in this lifetime.
Diṭṭhadhammanibbānaṃ vā paneke abhivadanti (M.2.229)

Illustration: diṭṭhadhamma, in this lifetime

The [absolute] Selfhood has not at that point attained to the highest pleasure in this lifetime.
☸ no ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti (D.1.36).

Illustration: diṭṭhadhamma, in this lifetime

One is fit to be called a bhikkhu who has realised the Untroubled in this lifetime.
☸ diṭṭhadhammanibbānappatto bhikkhū ti alaṃ vacanāya (S.2.18).

Illustration: diṭṭhadhamma, in this lifetime

Considering two good reasons, brahman, I frequent secluded abodes in forests and quiet groves: in considering a pleasant abiding for myself in this lifetime, and being tenderly concerned for future generations.
☸ attano ca diṭṭhadhammasukhavihāraṃ sampassamāno pacchimañca janataṃ anukampamāno ti (M.1.23).

Illustration: diṭṭhadhamma, in this lifetime

That foolish, incompetent, improficient bhikkhu does not gain pleasant states of meditation in this lifetime.
☸ Sakho so bhikkhave bālo avyatto akusalo bhikkhu naceva lābhī hoti diṭṭhadhammasukhavihārānaṃ (S.5.150).

Illustration: diṭṭhadhamma, in this lifetime

When the [absolute] Selfhood is enjoying itself, provided with and possessed of the five varieties of sensuous pleasure, at that point it has attained to the highest pleasure in this lifetime
☸ yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī ti (D.1.36).

Illustrations: diṭṭhadhammikā

Illustration: diṭṭhadhammikā, realisable in this lifetime

These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.
☸ Duve imā cakkhumatā pakāsitā
Nibbānadhātu anissitena tādinā

One aspect is realisable in this lifetime, with residue, but with the conduit to renewed states of individual existence destroyed;
☸ Ekā hi dhātu idha diṭṭhadhammikā
Saupādisesā bhavanettisaṅkhayā.

The other, having no residue, is that wherein states of individual existence altogether cease.
☸ Anupādisesā pana samparāyikā
Yamhi nirujjhanti bhavāni sabbaso (It.38-9).

Illustration: diṭṭhadhammikā, in this lifetime

Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of danger in this lifetime, nor in the hereafter, therefore ‘danger’ is an epithet for sensuous pleasures.
Yasmā ca kāmarāgarattāyaṃ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati samparāyikāpi bhayā na parimuccati. Tasmā bhayanti kāmānametaṃ adhivacanaṃ (A.3.310).

Illustration: diṭṭhadhammikā, in this lifetime; of this lifetime

Sensuous pleasures in this lifetime and in the hereafter, mental images of sensuous pleasures of this lifetime and of the hereafter, both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting ground.
☸ Ye ca diṭṭhadhammikā kāmā ye ca samparāyikā kāmā yā ca diṭṭhadhammikā kāmasaññā yā ca samparāyikā kāmasaññā ubhayametaṃ māradheyyaṃ mārassesavisayo marassesanivāpo mārassesagocaro (M.2.261-2).

Illustration: diṭṭhadhammikānaṃ, in this lifetime

For two good reasons the Perfect One establishes the mānatta penance for his disciples: to restrain perceptually obscuring states in this lifetime and to ward them off in the hereafter.
☸ Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ mānattadānaṃ paññattaṃ. Katame dve? Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāya (A.1.99).

*Dukkha

Renderings

• dukkha: pain

• dukkha: physical pain

• dukkha: unpleasant

• dukkha: what is unpleasant

• dukkha: suffering

• dukkha: in misery

• dukkha: miserable

• dukkha: intrinsically unsatisfactory

• dukkha: what is intrinsically unsatisfactory

• dukkha: intrinsic unsatisfactoriness

• dukkhindriyaṃ: faculty of physical pain

Introduction

Dukkha of tilakkhaṇa: ‘intrinsically unsatisfactory’

Dukkha occurs in relation to anicca in the question: ‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?.’ The constant answer to this is that whatever is anicca is dukkha. Here we render dukkha as ‘intrinsically unsatisfactory,’ because the reflection that things are meaningless involves a relationship with desire. If things are meaningless it is because they do not satisfy desire. This therefore links to the argument regarding Self, which likewise is linked to desire:

Bodily form, bhikkhus, is void of personal qualities. If bodily form was endowed with personal qualities it would not lead to affliction and it would be possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’ But because bodily form is void of personal qualities it therefore leads to affliction and it is not possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’
☸ Rūpaṃ bhikkhave anattā rūpañca hidaṃ bhikkhave attā abhavissa nayidaṃ rūpaṃ ābādhāya saṃvatteyya labbhetha ca rūpe evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosī ti. Yasmā ca kho bhikkhave rūpaṃ anattā tasmā rūpaṃ ābādhāya saṃvattati. Na ca labbhati rūpe evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosī ti (S.3.67-8).

And because we render dukkha as ‘intrinsically unsatisfactory’ (‘that which is unlasting is intrinsically unsatisfactory’) we correspondingly render sukhaṃ as ‘essentially substantial’:

Dukkha in the summary of the teaching: the dukkha of tilakkhaṇa

As we have said, dukkha occurs in the Buddha’s summary of his teaching: ‘I explain just dukkha and the ending of dukkha (dukkhañceva paññāpemi dukkhassa ca nirodhanti S.3.119). The scriptures show that this dukkha is related to anicca, and is therefore the dukkha of tilakkhaṇa, meaning ‘what is intrinsically unsatisfactory.’ Two suttas prove this point.

1) Firstly, when the Buddha said ‘Whatever is experienced is included within dukkha (yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti) he explained that ‘This has been stated by me with reference to the unlastingness of originated phenomena’ (taṃ kho panetaṃ bhikkhu mayā saṅkhārānaññeva aniccataṃ sandhāya bhāsitaṃ S.4.216).

2) Secondly, when the Buddha asked Sāriputta to explain how spiritually fettering delight in sense impression no longer remained present in him (yā vedanāsu nandī sā na upaṭṭhāsī ti), Sāriputta answered:

―There are these three types of sense impression. What three? Pleasant sense impression, unpleasant sense impression, and neutral sense impression.
☸ tisso kho imā āvuso vedanā katamā tisso? Sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā

... These three types of sense impression are unlasting. Whatever is unlasting is intrinsically unsatisfactory. When this was understood, spiritually fettering delight in sense impression no longer remained present in me.’ Being asked thus, bhante, I would answer in such a way.”
☸ imā kho āvuso tisso vedanā aniccā. Yadaniccaṃ taṃ dukkhan ti viditaṃ. Yā vedanāsu nandī sā na upaṭṭhāsī ti. Evaṃ puṭṭhohaṃ bhante evaṃ vyākareyyanti.

The Buddha responded:

―Very good, Sāriputta! This is another method of explaining in brief that same point: ‘Whatever is experienced is included within dukkha.’
☸ yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti (S.2.53).

Thus when dukkha is applied comprehensively to all things it is linked to anicca, and is therefore the dukkha of tilakkhaṇa, meaning ‘what is intrinsically unsatisfactory.’

Dukkha in the four noble truths: suffering

The dukkha of the four noble truths is ‘suffering’:

1) Birth is suffering; old age is suffering; death is suffering;
☸ jāti pi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ

grief, lamentation, physical pain, psychological pain, and vexation are suffering;
☸ sokaparidevadukkhadomanassupāyāsāpi dukkhā

association with the unbeloved is suffering; separation from the beloved is suffering;
☸ appiyehi sampayogo dukkho piyehi vippayogo dukkho

not getting what one wants, that too is suffering.
☸ yampicchaṃ na labhati tampi dukkhaṃ

In brief the five grasped aggregates are suffering.
☸ saṅkhittena pañcupādānakkhandhā dukkhā (S.5.422).

2) ‘This is suffering’: an effort should be made [to profoundly understand this].
☸ Idaṃ dukkhan ti yogo karaṇīyo.

‘This is the origin of suffering’: an effort should be made [to abandon this].
☸ Ayaṃ dukkhasamudayo ti yogo karaṇīyo.

‘This is the ending of suffering’: an effort should be made [to realise this].
☸ Ayaṃ dukkhanirodho ti yogo karaṇīyo.

‘This is the practice leading to the ending of suffering’: an effort should be made [to develop this].
☸ Ayaṃ dukkhanirodhagāminī paṭipadā ti yogo karaṇīyo (S.5.430).

Suffering: the actual and the psychological

Suffering has two connotations, which we will call 1) ‘the actual’ and 2) ‘the psychological’. For example, the body itself is sometimes called suffering, but sometimes suffering is said to arise from attachment to the body. Some quotes contain a mixture of both connotations.

1) The actual:

• Bhikkhus, the arising, establishment, rebirth and appearance of bodily form is the arising of suffering.
☸ Yo rūpassa uppādo ṭhīti abhinibbatti pātubhāvo dukkhasseso uppādo (S.3.32).

2) The psychological:

• Suffering arises because of attachment. With the destruction of all grasping there is no arising of suffering.
☸ upadhiṃ paṭicca dukkhamidaṃ sambhoti sabbūpādānakkhayā natthi dukkhassa sambhavo (Ud.32-3).

• Whatever within these five grasped aggregates is the elimination and rejection of fondness and attachment is the ending of suffering.
☸ Yo imesu pañcasupādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho ti (M.1.191).

3) Both actual and psychological:

• Properly regard the [five grasped] aggregates as suffering, and abandon that from which suffering arises.
☸ Dukkhan ti khandhe paṭipassa yoniso yato ca dukkhaṃ samudeti taṃ jaha (Th.v.1116).

Dukkha in other contexts

We render dukkha in other contexts as follows:

1) Dukkha as a sense impression: ‘pain’ (noun) or ‘unpleasant’ (adjective). ‘Painful’ is unuseable as the general adjective because ‘pain’ applies only to bodily felt sensation. ‘Unpleasant’ covers all sensations like sounds, smells etc.

2) Dukkha in opposition to psychological pain (e.g. dukkhehi domanassehi): ‘physical pain.’

3) Dukkhindriyaṃ is called ‘the faculty of physical pain,’ being in contrast to domanassindriyaṃ ‘the faculty of psychological pain,’ S.5.211).

Sometimes ‘miserable’ is an appropriate adjective:

• They declare that the [absolute] Selfhood after death is altogether happy, not subject to decay, and conscious. They declare that the [absolute] Selfhood after death is altogether miserable, not subject to decay, and conscious.
☸ ekantasukhī attā hoti arogo parammaraṇā saññī ti naṃ paññapenti. Ekantadukkhī attā hoti arogo parammaraṇā saññī ti naṃ paññapenti (D.1.31).

Illustrations

Illustration: dukkhaṃ, pain

There are just six senses, affected through one or other of which the fool experiences pleasure and pain.
☸ saḷevāyatanāni yehi puṭṭho bālo sukhadukkhaṃ paṭisaṃvediyati etesaṃ vā aññatarena (S.2.23-24).

Illustration: dukkhaṃ, physical pain

What is physical pain? It is physical pain, physical unpleasantness arisen from bodily sensation which is experienced as unpleasant, as displeasing.
☸ Katamaṃ cāvuso dukkhaṃ: yaṃ kho āvuso kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ idaṃ vuccatāvuso dukkhaṃ.

Illustration: dukkha, physical pain

This is the one-destination path for the purification of beings, for the overcoming of grief and lamentation, for the vanishing of physical and psychological pain
☸ dukkhadomanassānaṃ atthaṅgamāya (S.5.142).

Illustration: dukkhaṃ, physical pain

Some person is by nature full of attachment; he experiences the physical and psychological pain that are born of attachment.
☸ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti (A.2.149).

Illustration: dukkhindriyaṃ, faculty of physical pain

Bhikkhus, there are these five faculties of sense impression. What five? The faculty of physical pleasure, the faculty of psychological pleasure, the faculty of physical pain, the faculty of psychological pain, the faculty of physical-plus-psychological neutral experience.
☸ Pañcimāni bhikkhave indriyāni. Katamāni pañca? Sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ.

And what is the faculty of physical pain? It is physical pain, physical unpleasantness, unpleasant and displeasing sense impression born of bodily sensation.
☸ Katamañca bhikkhave dukkhindriyaṃ: yaṃ kho bhikkhave kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ idaṃ vuccati bhikkhave dukkhindriyaṃ (S.5.211).

Illustration: dukkham, what is unpleasant

And why do you call it sense impression? One experiences therefore it is called sense impression. And what does one experience? One experiences what is pleasant, one experiences what is unpleasant, one experiences what is neutral.
☸ sukhampi vediyati dukkhampi vediyati adukkhamasukhampi vediyatii (S.3.87).

Illustration: dukkha, unpleasant

Contact with sensuous pleasures is unpleasant, very hot, and anguishing
☸ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca (M.1.507-8).

Illustration: dukkhaṃ, unpleasant

That which is experienced by body or mind as unpleasant or displeasing is called an unpleasant sense impression.
☸ Yaṃ kho āvuso visākha kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ ayaṃ dukkhā vedanā.

That which is experienced by body or mind as neither pleasant or unpleasant is called neutral sense impression.
☸ Yaṃ kho āvuso visākha kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ ayaṃ adukkhamasukhā vedanā ti (M.1.302).

Illustration: dukkho, unpleasant

This [wretched human] body is very unpleasant and a great danger.
☸ bahu dukkho kho ayaṃ kāyo bahu ādīnavo (A.5.110).

Illustration: dukkhā, unpleasant (adj)

To die filled with longing is unpleasant and blameworthy.
☸ Dukkhā sāpekkhassa kālakiriyā garahitā ca sāpekkhassa kālakiriyā (D.2.193).

Illustration: dukkhā, what is intrinsically unsatisfactory

It's only what is intrinsically unsatisfactory that comes to be, what is intrinsically unsatisfactory that stands and falls away.
☸ Dukkhameva hi sambhoti dukkhaṃ tiṭṭhati veti ca

Nothing but what is intrinsically unsatisfactory comes to be, nothing but what is intrinsically unsatisfactory ceases.
☸ nāññatra dukkhā sambhoti nāññatra dukkhā nirujjhatī ti (S.1.135).

Illustration: dukkhā, what is intrinsically unsatisfactory

―Anurādha, when the Perfect One is not apprehended by you as real and actual (saccato thetato) even in this lifetime, is it right to say that a Perfect One would describe a Perfect One as outside these four positions:
☸ Ettha ca te anurādha diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne

• A Perfect One exists after death,

• A Perfect One does not exist after death,

• A Perfect One both exists and does not exist after death,

• A Perfect One neither exists nor does not exist after death?

―No, bhante

―Very good, Anurādha! Formerly and also now, I explain just what is intrinsically unsatisfactory and the ending of what is intrinsically unsatisfactory
dukkhañceva paññāpemi dukkhassa ca nirodhan ti (S.3.118).

A similar quote occurs in the Alagaddūpama Sutta where the Buddha, responds to the accusation that he teaches the annihilation, destruction, and cessation of a living being (sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī ti). He replied in the same words: Pubbe cāhaṃ bhikkhave etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhaṃ (M.1.140).

Illustration: dukkhasmin, what is intrinsically unsatisfactory

Whatever is experienced is intrinsically unsatisfactory.
☸ yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti.

That has been stated by me with reference to the unlastingness of originated phenomena.
☸ Taṃ kho panetaṃ bhikkhu mayā saṅkhārānaññeva aniccataṃ sandhāya bhāsitaṃ

That has been stated by me with reference to originated phenomena being destined to be destroyed... to originated phenomena being destined to disappear... to originated phenomena being destined to pass away... to originated phenomena being destined to cease... to originated phenomena being destined to change.
☸... khayadhammataṃ... vayadhammataṃ... virāgadhammataṃ... nirodhadhammataṃ... vipariṇāmadhammataṃ sandhāya bhāsitaṃ: yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti (S.4.216).

Illustration: dukkha, intrinsically unsatisfactory

When a bhikkhu abides much with his mind fortified by the perception that what is unlasting is intrinsically unsatisfactory, then when laziness, indolence, slackness, negligence and idleness [in the practice], and unreflectiveness arise, an acute perception of danger arises, as it might in relation to a murderer with a drawn sword.
☸ Anicce dukkhasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhanāya tibbā bhayasaññā paccupaṭṭhitā hoti seyyathā pi ukkhittāsike vadhake (A.4.52).

Illustration: dukkhaṃ, intrinsically unsatisfactory

You should abandon fondness for what is intrinsically unsatisfactory
Yaṃ kho bhikkhu dukkhaṃ tatra te chando pahātabbo ti (S.3.76).

Illustration: dukkhā, intrinsically unsatisfactory

That sense impression is unlasting, intrinsically unsatisfactory, destined to change, is the wretchedness of sense impression.
☸ Yā vedanā aniccā dukkhā vipariṇāmadhammā ayaṃ vedanāya ādīnavo (S.4.220).

Illustration: dukkhā, intrinsically unsatisfactory

Sensuous pleasures are unlasting, intrinsically unsatisfactory, and destined to change, and from their change and alteration there arises grief, lamentation, physical pain, psychological pain, and vexation.
☸ Kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā (D.1.36).

Illustration: dukkhaṃ, intrinsically unsatisfactory

―What do you think, Aggivessana? Is bodily form lasting or unlasting?

―Unlasting, Master Gotama.

―That which is unlasting, is it intrinsically unsatisfactory or essentially substantial?

―Intrinsically unsatisfactory, Master Gotama.

―That which is unlasting, intrinsically unsatisfactory, and destined to change, is it fitting to regard it as “[in reality] mine,” or “[in reality] what I am,” or “my [absolute] Selfhood”?

―No, Master Gotama.

Taṃ kiṃ maññasi aggivessana rūpaṃ... viññāṇaṃ niccaṃ vā aniccaṃ vā ti aniccaṃ bho gotama. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti. Dukkhaṃ bho gotama. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallannu taṃ samanupassituṃ etaṃ mama eso’hamasmi eso me attā ti. No hidaṃ bho gotama.

―What do you think, Aggivessana: when one adheres to what is intrinsically unsatisfactory, resorts to it, cleaves to it, regards it as this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood”’ could one ever profoundly understand what is intrinsically unsatisfactory or abide with what is intrinsically unsatisfactory destroyed?
Taṃ kiṃ maññasi aggivessana yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito dukkhaṃ etaṃ mama eso’hamasmi eso me attā ti samanupassati api nu kho so sāmaṃ vā dukkhaṃ parijāneyya dukkhaṃ vā parikkhepetvā vihareyyāti.

―How could one, Master Gotama. No, Master Gotama.
Kiṃ hi siyā bho gotama. No hidaṃ bho gotamā ti (M.1.232-3).

Illustration: dukkhaṃ, what is intrinsically unsatisfactory; dukkhasmā, suffering

One who takes delight in the Solidness Phenomenon, takes delight in what is intrinsically unsatisfactory. One who takes delight in what is intrinsically unsatisfactory is not freed from suffering, I declare.
☸ Yo bhikkhave paṭhavīdhātuṃ abhinandati dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati aparimutto so dukkhasmā vadāmi (S.2.175).

Illustration: dukkhaṃ, what is intrinsically unsatisfactory

Bhante, it is said, ‘what is intrinsically unsatisfactory, what is intrinsically unsatisfactory.’ On what grounds, bhante, might there be what is intrinsically unsatisfactory or the evidence of what is intrinsically unsatisfactory?
☸ Dukkhaṃ dukkhan ti bhante vuccati kittāvatā nu kho bhante dukkhaṃ vā assa dukkhapaññatti vā ti?

Where there is the visual sense, Samiddhi, where there are visible objects, the visual field of sensation, things known through the visual field of sensation, there what is intrinsically unsatisfactory exists or the evidence of what is intrinsically unsatisfactory.
☸ Yattha kho samiddhi atthi cakkhu atthi rūpā atthi cakkhuviññāṇaṃ atthi cakkhuviññāṇaviññātabbā dhammā atthi tattha dukkhaṃ vā dukkhapaññatti vā... Atthi mano atthi dhammā atthi manoviññāṇaṃ atthi manoviññāṇaviññātabbā dhammā atthi tattha dukkhaṃ vā dukkhapaññatti vā.

Where there is no visual sense, Samiddhi, no visible objects, no the visual field of sensation, no things known through the visual field of sensation, there what is intrinsically unsatisfactory does not exist nor any evidence of what is intrinsically unsatisfactory.
☸ Yattha ca kho samiddhi natthi cakkhu natthi rūpā natthi cakkhuviññāṇaṃ natthi cakkhuviññāṇa-viññātabbā dhammā natthi tattha dukkhaṃ vā dukkhapaññatti vā (S.4.39).

Illustration: dukkhassā, suffering

The round of rebirth, destroyed, no longer continues. This is truly the end of suffering.
☸ Chinnaṃ vaṭṭaṃ na vattati esevanto dukkhassā ti (Ud.75).

Illustration: dukkhassa, suffering

However, friend, I declare that without having reached the end of the world [of phenomena] there is no putting an end to suffering.
☸ na kho panāhaṃ āvuso appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi (S.1.62).

Illustration: dukkha, suffering, unpleasantness, pain, what is intrinsically unsatisfactory, suffering

Three kinds of suffering:
☸ Tisso imā āvuso dukkhatā

• the unpleasantness of pain,
☸ dukkhadukkhatā

• the intrinsic unsatisfactoriness of originated phenomena
☸ saṅkhāradukkhatā

• the suffering of change.
☸ vipariṇāmadukkhātā (S.4.259).

Illustration: dukkha, physical pain; dukkhasmā, suffering

The ignorant Everyman is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is not freed, I declare, from suffering.
☸ assutavā puthujjano na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccati dukkhasmā ti vadāmi (M.1.8).

Illustration: dukkha, physical pain; dukkha, suffering

I am overwhelmed by birth, old age, and death; by grief, lamentation, physical pain, psychological pain, and vexation.
☸ api ca kho otiṇṇamhā jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi

I am overwhelmed by suffering, overcome by suffering. Perhaps an ending of this whole mass of suffering might be discerned!’
☸ dukkhotiṇṇā dukkhaparetā appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā ti (S.3.93; It.89).

Illustration: dukkha, suffering

And what is the basis for the arising of suffering? Craving, bhikkhus.
Katamo ca bhikkhave dukkhassa nidānasambhavo: taṇhā bhikkhave dukkhassa nidānasambhavo:

And what are the varieties of suffering?
☸ Katamā va bhikkhave dukkhassa vemattatā

• Suffering that is inordinate.
☸ atthi bhikkhave dukkhaṃ adhimattaṃ

• Suffering that is slight.
☸ atthi parittaṃ

• Suffering that fades away quickly.
☸ atthi dandhavirāgaṃ

• Suffering that fades away slowly.
☸ atthi khippaviragaṃ (A.3.416).

Illustration: dukkha, pain; dukkhaṃ, suffering

―What do you think, headman? If Ciravāsi’s mother was executed, imprisoned, fined, or criticised, would grief, lamentation, physical pain, psychological pain, and vexation arise in you?
☸ uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā ti.

―Bhante, if Ciravāsi’s mother was executed, imprisoned, fined, or criticised, even my life would be upset, so how could grief, lamentation, physical pain, psychological pain, and vexation not arise in me?

―In this way too, headman, it can be understood: ‘Whatever suffering arises, all of it stems from fondness, with fondness as its basis; for fondness is the origin of suffering.
☸ yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati sabbantaṃ chandamūlakaṃ chandanidānaṃ chando hi mūlaṃ dukkhassa ti (S.4.329-330).

Illustration: dukkha, suffering

One who is unwise develops attachment and ends up with suffering again and again, the fool.
☸ Yo ve avidvā upadhiṃ karoti punappunaṃ dukkhamupeti mando

Therefore, knowing this, one who properly considers the birth and origin of suffering would not develop attachment.
☸ Tasmā pajānaṃ upadhiṃ na kayirā dukkhassa jātippabhavānupassi (Sn.v.1049-50).

Illustration: dukkhaṃ, suffering

Whatever suffering arises, all of it arises dependent on the stream of consciousness. That is the first consideration.
☸ yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayā ti. Ayamekānupassanā (Sn.v.733).

Illustration: dukkhaṃ, suffering

The five aggregates are truly burdens,
☸ bhārā bhave pañcakkhandhā

The carrier of the burden is the person.
☸ bhārahāro ca puggalo

Taking up the burden is suffering in the world,
☸ bhārādānaṃ dukkhaṃ loke

Casting off the burden is bliss.
☸ bhāranikkhepanaṃ sukhaṃ (S.3.26).

Illustration: dukkha, suffering; dukkha, suffering

I roamed countless rounds of birth and death without respite. It brought me suffering. Now my mass of suffering has disappeared.
☸ Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Tassa me dukkhajātassa dukkhakkhandho aparaddho ti (Th.v.78).

Illustration: dukkhan, suffering

‘Suffering’ is an epithet for sensuous pleasures;
☸ dukkhan ti bhikkhave kāmānametaṃ adhivacanaṃ

Why so?
☸ Kasmā ca bhikkhave dukkhan ti kāmānametaṃ adhivacanaṃ?

Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of suffering in this lifetime, nor in the hereafter.
Yasmā ca kāmarāgarattāyaṃ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi dukkhā na parimuccati samparāyikāpi dukkhā na parimuccati (A.3.310).

Illustration: dukkhaṃ, suffering

There are just six senses which if not restrained one meets with suffering.
☸ Chaḷeva phassāyatanāni bhikkhavo asaṃvuto yattha dukkhaṃ nigacchati (S.4.70).

Illustration: dukkha, suffering

He discerns thus: “When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away. When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.”
☸ So evaṃ pajānāti imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī ti (M.2.223).

Illustration: dukkhā, suffering

Sensuous pleasures have been compared by the Blessed One to a skeleton [of meatless bones smeared with blood which leaves a hungry dog unsatisfied, fatigued, and full of vexation]. They are full of suffering and vexation, while the danger in them is great.
☸ aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo ti (M.1.364).

Illustration: dukkhāya, suffering

These same five grasped aggregates, attained and clung to, lead to his long-lasting harm and suffering.
☸ tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti (S.3.114).

Illustration: dukkhaṃ, suffering

Friend, when there is disgruntlement [with the celibate life] this suffering should be expected.
☸ Anabhiratiyā āvuso sati idaṃ dukkhaṃ pāṭikaṅkhaṃ

When going standing, sitting, lying, or having gone to the village, or the wilderness, or the root of a tree, or a solitary abode, or out into the open air, or into the midst of the bhikkhus he finds no happiness or comfort.
☸ gacchannopi sukhaṃ sātaṃ nādhigacchati... Bhikkhumajjhagatopi sukhaṃ sātaṃ nādhigacchati (A.5.122).

Illustration: dukkho, suffering

The accumulation of demerit is suffering.
☸ dukkho pāpassa uccayo (Dh.v.117).

Illustration: dukkhaṃ, in misery (=miserably, adv)

One abides in misery if one is without respect and deference.
☸ dukkhaṃ kho agāravo viharati appatisso (S.1.139).

Illustration: dukkhaṃ, in misery

A bhikkhu who has students and a teacher abides in misery, not at ease.
☸ sāntevāsiko bhikkhave bhikkhu sācariyako dukkhaṃ na phāsu viharati (S.4.137).

Illustration: dukkhaṃ, in misery

Bhikkhus, the lazy person abides in misery, soiled by unvirtuous, spiritually unwholesome factors, and great is the personal good that he neglects.
☸ dukkhaṃ hi bhikkhave kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi. Mahantañca sadatthaṃ parihāpeti (S.2.28-9).

*Domanassa

Renderings

• domanassa: psychological pain

• domanassa: dejection

Introduction

Fathoming domanassa

The puzzling nature of domanassa is apparent in Bodhi’s renderings:

• grief, MLDB (1995)

• displeasure, CDB (2000)

• dejection, NDB (2012)

Domanassa in the five faculties of sense impression

One meaning of domanassa is found in the five faculties of sense impression, which concern the pleasantness and unpleasantness of sense impression and moods, where we call domanassa ‘psychological pain.’ The five faculties of sense impression are:

• the faculty of physical pleasure
☸ sukhindriyaṃ

• the faculty of physical pain
☸ dukkhindriyaṃ

• the faculty of psychological pleasure
☸ somanassindriyaṃ

• the faculty of psychological pain
☸ domanassindriyaṃ

• the faculty of physical-plus-psychological neutral experience, namely, whatever sense impression, either physical or psychological, that is neither pleasing nor displeasing
☸ upekkhindriyaṃ yaṃ kho bhikkhave kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ (S.5.211).

Psychological pain apparently stems from thought, because it ceases in second jhāna, when thought ceases (vitakkavicārānaṃ vūpasamā, S.5.214). Psychological pleasure (somanassa) is obviously unrelated to thought, because it is not abandoned till fourth jhāna (S.5.215).

Dukkhadomanassa: psychological pain

A common pairing for domanassa is with dukkha in the phrase dukkhadomanassa which means ‘physical and psychological pain.’ It may seem curious that attachment would cause not only psychological but also physical pain:

• Some person is by nature full of attachment (pakatiyāpi tibbarāgajātiko hoti); he experiences the physical and psychological pain that are born of attachment (rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti) (A.2.149).

But this is well documented in the scriptures, particularly with reference to taṇhā:

• Craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, grows.
☸ Taṇhā cassa ponobhavikā nandirāgasahagatā tatra tatrābhinandinī sā cassa pavaḍḍhati.

... One’s physical and psychological sufferings, torments, and anguishes increase.
☸ tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti

... One experiences physical and psychological unpleasantness
☸ so kāyadukkhampi cetodukkhampi paṭisaṃvedeti (M.3.287).

Dejection

Domanassa, as a mood, means dejection. It occurs for example in the phrase abhijjhādomanassā greed and dejection. Dejection means ‘lowness of spirits or downheartedness.’

Illustrations

Illustration: domanassa, faculty of psychological pain

And where does the arisen faculty of psychological pain cease without remainder? With the subsiding of thinking and pondering, and [the development of] internal serenity and concentration, being without thinking and pondering, and being filled with rapture and physical pleasure born of inward collectedness, a bhikkhu enters and abides in second jhāna. And it is here that the arisen faculty of psychological pain ceases without remainder.
☸ Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati: idha bhikkhave bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharati. Ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati (S.5.213-4).

Illustration: domanassa, psychological pain

―Would that man, being struck with three hundred spears, experience physical and psychological pain (dukkhaṃ domanassaṃ) on that account?
☸ api nu so puriso divasaṃ tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayethā ti

―Even if he were struck with one spear he would experience physical and psychological pain on that account, not to speak of three hundred spears
☸ Ekissāpi bhante sattiyā haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayetha. Ko pana vādo tīhi sattisatehi haññamāno ti (S.2.100).

Illustration: domanassa, psychological pain

Some person is by nature full of attachment (pakatiyāpi tibbarāgajātiko hoti); he experiences the physical and psychological pain that are born of attachment (rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti) (A.2.149).

Illustration: domanassa, psychological pain

What is physical pain (dukkhaṃ)? It is physical pain, physical unpleasantness, unpleasant and displeasing sense impression born of bodily sensation
☸ yaṃ kho āvuso kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ idaṃ vuccatāvuso dukkhaṃ.

What is psychological pain (domanassaṃ)? It is psychological pain, psychological unpleasantness, unpleasant and displeasing sense impression born of mental sensation. This is called psychological pain
☸ yaṃ kho āvuso cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ idaṃ vuccatāvuso domanassaṃ (D.2.307).

Illustration: domanassa, psychological pain

A bhikkhu might approach families with the thought: ‘May they give to me, not hold back.’ When a bhikkhu approaches families with such a thought.

• If they do not give, he thereby becomes resentful. On that account he experiences physical and psychological pain.
☸ na denti tena bhikkhu sandīyati. So tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati (S.2.200).

Illustration: domanassa, psychological pain

With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness
☸ bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhaṃ asukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (M.1.303).

Illustration: domanassa, psychological pain

This is the one-destination path for the purification of beings, for the overcoming of grief and lamentation, for the vanishing of physical and psychological pain
☸ ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā sokapariddavānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya (S.5.142).

Illustration: domanassa, psychological pain

A bhikkhu thinks ‘When will I attain that supreme state of deliverance which the Noble Ones have attained? In arousing desire for supreme deliverance [from perceptually obscuring states], psychological pain arises due to desire.
☸ kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihappaccayā domanassaṃ (M.1.303).

Illustration: domanassa, dejection

One who is attached, overpowered, and overcome by attachment, is intent upon his own harm, upon the harm of others, upon the harm of both, and so experiences psychological pain and dejection.
☸ Ratto kho āvuso rāgena abhibhūto pariyādinnacitto attavyābādhāya pi ceteti paravyābādhāya pi ceteti. Ubhayavyābādhāya pi ceteti. Cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

But if attachment be abandoned he is not intent upon his own harm, upon the harm of others, upon the harm of both, and thus does not experience psychological pain and dejection.
☸ Rāge pahīṇe nevattavyābādhāya pi ceteti na paravyābādhāya pi tetti. Na ubhayavyābādhāya pi ceteti. Na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti (A.1.156).

Illustration: domanassa, dejection

In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.
☸ Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ (S.4.178).

Illustration: domanassa, dejection

When we hear that the Blessed One will set out from amongst the Kosalan people on tour in the Mallan country, on that occasion there arises in us dissatisfaction and dejection at the thought: ‘The Blessed One will be far away from us.’
☸ hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ. Dūre no bhagavā bhavissatī ti.

When we hear that the Blessed One will set out from among the Magadhans on tour in the Kāsian country, on that occasion there arises in us satisfaction and joy at the thought: ‘The Blessed One will be near to us.’
☸ hoti no tasmiṃ samaye attamanatā hoti somanassaṃ. Āsanne no bhagavā bhavissatī ti (S.5.349).

Illustration: domanassa, dejection

They received a poor meal.

Out of dejection, they did not eat as much as expected.
☸ te teneva domanassena na cittarūpaṃ bhuñjiṃsu (Vin.2.77-8).

Illustration: domanassa, dejection

A bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.182).

*Dosa

Renderings

• dosa: hatred

• dosa: fault

• dosa: flaw

• dosa: imperfection

• dosa: spiritual flaws

• vantadosa: free of spiritual flaws

• visadosa: virulent spiritual flaw

• visadosa: poisonous taint

Introduction

Two roots: doṣa and dveṣa

Dosa’s divergent meanings stem from its having two roots, corresponding to Sanskrit doṣa (fault) and dveṣa (hatred). The two meanings occur together as dosadosā in Dh.v.357:

• Weeds are the imperfection of fields; hatred is the imperfection of this people.
☸ Tiṇadosāni khettāni dosadosā ayaṃ pajā (Dh.v.357).

Illustrations

Illustration: dosaṃ, hatred

Having destroyed love and hatred,
☸ chetvā snehadosaṃ

One should live the religious life as solitarily as a rhinoceros horn.
☸ Eko care khaggavisāṇakappo (Sn.v.66).

Illustration: doso, hatred

Hatred is an origin of what is spiritually unwholesome.
☸ doso akusalamūlaṃ

Non-hatred is an origin of what is spiritually wholesome.
☸ adoso kusalamūlaṃ (M.1.47).

Illustration: dosa, hatred

The bhikkhunīs are following a wrong course through hatred
☸ dosagāminiyo ca bhikkhuniyo (Vin.4.237).

Illustration: dosaṃ, fault

O, may this Samīti the cartwright’s son trim off this bend, this twist and this fault from this felloe so it is free of bends, twists, and faults, and built of purest heartwood.
☸ aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhāssa sāre patiṭṭhitāti (M.1.31).

Illustration: dosa, flaw

That bhikkhu with the flaw of superstition abandoned, would properly fulfil the ideals of religious asceticism in the world.
☸ So maṅgaladosavippahīno bhikkhu sammā so loke paribbajeyya (Sn.v.360).

Illustration: doso, spiritual flaw

Bhikkhus, there are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: There is no spiritual flaw in [pursuing] sensuous pleasures (natthi kāmesu doso ti) (M.1.305).

Illustration: dosaṃ, spiritual flaws

Make offerings, Māgha, and while offering
☸ yajassu yajamāno

Make your mind serene in every respect.
☸ sabbattha ca vippasādehi cittaṃ

For one making offerings (yajamānassa), the act of charity (yaññaṃ) is the basis [for spiritual development] (ārammaṇaṃ).
☸ ārammaṇaṃ yajamānassa yaññaṃ

Based on this one abandons one’s spiritual flaws
☸ ettha patiṭṭhāya jahāti dosaṃ (Sn.v.506).

Illustration: vantadosa, free of spiritual flaws

Not on account of his eloquence or lotus-like complexion is a man excellent if he is envious, stingy, and fraudulent.
☸ Na vākkaraṇamattena vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti issukī maccharī saṭho.

For one in whom these [flaws] are eradicated, destroyed, root and all, removed, then being free of spiritual flaws, the wise man is called excellent.
☸ Yassa cetaṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ;
Sa vantadoso medhāvī sādhurūpo ti vuccati (Dh.v.262-3).

Illustration: vantadosa, free of spiritual flaws

One whose āsavas are destroyed, and who is free of spiritual flaws, he is what I call a Brahman.
☸ Khīṇāsavaṃ vantadosaṃ tamahaṃ brūmi brāhmaṇan ti (Ud.5).

Illustration: visadosa, virulent spiritual flaws

The Buddha, cleanser of virulent spiritual flaws, removed the spiritual shackle [of grasping] which had long been lurking in me, long been firmly established in me.
☸ Dīgharattānusayitaṃ cirarattamadhiṭṭhitaṃ;
Buddho mepānudī ganthaṃ visadosappavāhano ti (Th.v.768).

Illustration: visadosa, virulent imperfection

Craving has been called an arrow by the Ascetic. The virulent imperfection of uninsightfulness into reality oppresses a man with fondness, attachment, and ill will. That arrow of craving has been extracted from me. The virulent imperfection of uninsightfulness into reality has been removed.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ avijjāvisadoso chandarāgavyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ apanīto avijjāvisadoso (M.2.256).

Illustration: visadoso, poisonous taint

The arrow has been pulled out of you. The poisonous taint has been removed with no trace left behind. It is incapable of endangering you.
☸ ubbhataṃ kho te sallaṃ apanīto visadoso saupādiseso analañca te antarāyāya (M.2.257).

*Dve Ante; Majjhimā Paṭipadā; Majjhena

Renderings

• anta: unenlightening practice

• majjhimā paṭipadā: enlightening practice

• anta: unenlightening doctrine

• majjha: enlightening doctrine

• anta: doctrinal principle

• ubho ante: origin and destiny

• ubho ante: in either world (i.e. this world or the world beyond)

• antaggāhika diṭṭhi: unenlightening doctrine

Introductions

Ordinary meanings of anta

Anta ordinarily means the end of something:

• The end of a waistband
☸ Kāyabandhanassa anto (Vin.2.136).

• I have [now] put an end to all that [demerit].
☸ Tassapi anto kato mayā ti (Thī.v.447).

• Then in the end one abandons the body along with one's possessions
☸ Atha antena jahati sarīraṃ sapariggahaṃ (S.1.32).

Ordinary meanings of majjhe

Majjhe ordinarily means ‘what lies in between’ e.g. ‘side,’ ‘middle,’ or ‘present’:

• A stick thrown into the air falls now on its bottom, now on its side, now on its top.
☸ daṇḍo upari vehāsaṃ khitto sakimpi mūlena nipatati sakimpi majjhena nipatati sakimpi aggena nipatati... (S.2.184-5).

• Having carried the Blessed One’s body through the middle of the city
☸ bhagavato sarīraṃ... majjhena majjhaṃ nagarassa haritvā (D.2.160).

• Abandon the past. Abandon the future. Abandon the present.
☸ Muñca pure muñca pacchato majjhe muñca (Dh.v.348).

Ordinary meanings of majjhima

Majjhima ordinarily means ‘middle’ or ‘medium’:

• Three planes of existence: the low plane of existence, the middle plane of existence, the high plane of existence
☸ tisso dhātuyo: hīnadhātu majjhimadhātu paṇītadhātu (D.3.215).

• the first watch... middle watch... last watch of the night;
☸ rattiyā paṭhame yāme... majjhime yāme... pacchime yāme (Vin.3.3-4).

• Three sizes of bowls: large, medium, small
☸ Tayo pattassa vaṇṇā ukkaṭṭho patto majjhimo patto omako patto (Vin.4.243).

• Do you know whether she is tall, short, or medium height
☸ dīghā vā rassā vā majjhimā vā (D.1.243).

Fathoming the special meanings

The meaning of dve anta cannot be fathomed from the ordinary meaning of anta, and likewise the special meanings of majjhe and majjhima cannot be fathomed from their ordinary meanings. Failing to appreciate this has led to the neologisms, ‘the two extremes’ (dve antā) and ‘the Middle Way’ (majjhimā paṭipadā).

Anta: doctrinal principle

Anta can mean ‘doctrinal principle’, which the dictionaries call ‘opposing principle’ (DOP), and ‘constituent principle’ (PED).

• Three doctrinal principles
☸ Tayo antā

1) personal identity as a doctrinal principle
☸ sakkāyo anto

2) the origin of personal identity as a doctrinal principle
☸ sakkāyasamudayo anto

3) the ending of personal identity as a doctrinal principle
☸ sakkāyanirodho anto (D.3.216).

Anta and majjhimā paṭipadā: Rāsiya Sutta

That anta and majjhimā paṭipadā mean unenlightening practice and enlightening practice is demonstrated in the Rāsiya Sutta (S.4.331) which says:

There are these two unenlightening practices which should not be undertaken by one who has gone forth [into the ascetic life]:
☸ Dve'me bhikkhave antā pabbajitena na sevitabbā:

• The pursuit of sensuous pleasures, which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being
☸ yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito

• The pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being
☸ yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito.

• Not veering towards these two unenlightening practices, the Perfect One has awakened to an enlightening practice, which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.
☸ Ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇi upasamāya abhiññāya sambodhāya nibbānaya saṃvattati.

And what is that enlightening practice awakened to by the Perfect One, which gives rise to vision... leads to the Untroubled?
☸ Katamā ca sā gāmaṇi majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati

It is this noble eightfold path, namely: right perception [of reality]... right inward collectedness
☸ Ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājivo sammāvāyāmo sammāsati sammāsamādhi (Vin.1.10; S.4.331).

Here:

1) dve ante are unconducive to spiritual well-being (anatthasaṃhito).

2) majjhimā paṭipadā ‘gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.’

Therefore ubho ante means ‘two unenlightening practices,’ and majjhimā paṭipadā means ‘enlightening practice.’

Anta and majjhimā paṭipadā: Araṇavibhaṅga Sutta

That anta and majjhimā paṭipadā mean unenlightening practice and enlightening practice is demonstrated in the Araṇavibhaṅga Sutta which says:

• The pursuit of the pleasure and happiness that is linked to sensuous pleasure is wrong practice (micchāpaṭipadā).

• Disengagement from the pursuit of such pleasure and happiness is right practice (sammāpaṭipadā).

• The pursuit of self-mortification is wrong practice (micchāpaṭipadā).

• Disengagement from the pursuit of self-mortification is right practice (sammāpaṭipadā).

• Not veering towards these two unenlightening practices, the Perfect One has awakened to an enlightening practice, which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.
☸ Ete te ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇi upasamāya abhiññāya sambodhāya nibbānaya saṃvattati. (M.3.230-1).

Here:

1) ubho ante means the two forms of micchāpaṭipadā

2) majjhimā paṭipadā corresponds to the two forms of sammāpaṭipadā, and is a practice ‘which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.’

Therefore ubho ante can again be called ‘two unenlightening practices,’ and majjhimā paṭipadā ‘enlightening practice.’

Sassatadiṭṭhi and ucchedadiṭṭhi

The eternalist view (sassatadiṭṭhi, S.3.99) is the view that ‘I am or will be everlasting’ (bhavissāmi nicco). The annihilationist view (ucchedadiṭṭhi) is the view ‘I will be not’ (na bhavissāmi, S.3.99). These views are sometimes called sassataṃ and ucchedaṃ, as if diṭṭhi was redundant, for example in this quote:

• Such a belief amounts to eternalism.
☸ iti vadaṃ sassataṃ etaṃ pareti

• Such a belief amounts to annihilationism
☸ iti vadaṃ ucchedaṃ etaṃ pareti (S.2.19-20).

Sassataṃ and ucchedaṃ: ‘two ante’

In the Acelakassapa Sutta sassataṃ and ucchedaṃ are called 'two ante':

• Not veering towards these two ante, the Perfect One explains the teaching via majjhena.
☸ Ete te kassapa ubho ante anupagamma majjhena tathāgato dhammaṃ deseti

(Namely, the doctrine of dependent origination, paṭiccasamuppāda)
☸ Avijjāpaccayā saṅkhārā...

• Such is the ending of this whole mass of suffering.
☸ Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti (S.2.19-20).

Thus ubho ante is an abbreviation for sassatadiṭṭhi and ucchedadiṭṭhi, which we call ‘unenlightening doctrines.’

Majjhena is the counterpart of anta. It leads to ‘the ending of this whole mass of suffering.’ We call it ‘enlightening doctrine.’

Ubho ante: origin and destiny

The Salla Sutta says:

• He whose path you do not know, whether arriving or departing, knowing neither his origin nor destiny, you lament for him uselessly.
☸ Yassa maggaṃ na jānāsi āgatassa gatassa vā
Ubho ante asampassaṃ niratthaṃ paridevasi (Sn.v.582).

We render ubho ante here according to the context, by which it is linked to maggaṃ... āgatassa gatassa. The commentary likewise says: Yassa mātukucchiṃ āgatassa āgatamaggaṃ vā ito cavitvā aññattha gatassa gatamaggaṃ vā na jānāsi, tassa ime ubho ante asampassaṃ niratthaṃ paridevasi.

Ubho ante: in either world

This verse links ubho ante to idha vā huraṃ vā:

• One with no aspiration for any state of individual existence in either world, this world or the world beyond, has no attachment to dogmatic religious views.
☸ Yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṃ vā
Nivesanā tassa na santi keci dhammesu niccheyya samuggahītaṃ (Sn.v.801).

This allows us to parenthesise accordingly:

• You should eliminate desire for both worlds, [this world and the world beyond].
☸ Ubhosu antesu vineyya chandaṃ (Sn.v.778).

This parenthesis hopefully solves a puzzle with a long history: see Norman’s note on this verse.

Illustrations

Illustration: antā, doctrinal principles

There are these four doctrinal principles. Which four?
☸ Cattāro me bhikkhave antā. Katame cattāro?

• Personal identity as a doctrinal principle
☸ sakkāyanto

• The origin of personal identity as a doctrinal principle
☸ sakkāyasamudayanto

• The ending of personal identity as a doctrinal principle
☸ sakkāyanirodhanto

• The practice leading to the ending of personal identity as a doctrinal principle.
☸ sakkāyanirodhagāminī paṭipadanto.

What is personal identity as a doctrinal principle? The five grasped aggregates, one should reply
☸ Katamo ca bhikkhave sakkāyanto? Pañcupādānakkhandhātissa vacanīyaṃ

What is the origin of personal identity as a doctrinal principle? It is this craving that leads to renewed states of individual existence...
☸ Katamo ca bhikkhave sakkāyasamudayanto? Yāyaṃ taṇhā ponobhavikā...

What is the ending of personal identity as a doctrinal principle? It is the complete passing away and ending of this same craving...
☸ Katamo ca bhikkhave sakkāyanirodhanto? Yo tassā yeva taṇhāya asesavirāganirodho...

What is the practice leading to the ending of personal identity as a doctrinal principle? It is this noble eightfold path, namely: right perception [of reality]... right inward collectedness
☸ Katamo ca bhikkhave sakkāyanirodhagāminī paṭipadanto? Ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṃ sammādiṭṭhi... sammāsamādhi (S.3.157-8).

Illustration: ante, doctrinal principles: ubhante (=ubho ante)

The Majjhe Sutta (A.3.399-402) gives six explanations of the following verse:

• ‘Knowing both doctrinal principles, the wise person does not cleave to the middle. I call him a Great Man. In this world he has overcome the seamstress.’
☸ So ubhante (=ubho ante) viditvāna majjhe mantā na limpati
Taṃ brūmi mahāpuriso ti sodha sibbanimaccagā ti

• What is the first doctrinal principle?
☸ Katamo nu kho āvuso eko anto

• What is the second doctrinal principle?
☸ katamo dutiyo anto

• What is in the middle?
☸ kiṃ majjhe

• And what is the seamstress?
☸ kā sibbanī ti

The six answers are as follows:

Answer 1

• Sensation is the first doctrinal principle.
☸ phasso kho āvuso eko anto

• The origination of sensation is the second doctrinal principle.
☸ phassasamudayo dutiyo anto

• The ending of sensation is in the middle.
☸ phassanirodho majjhe

• Craving is the seamstress. For craving stitches him to this or that state of individual existence and rebirth.
☸ taṇhā sibbanī. Taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā (A.3.400).

Answer 2

• The past is the first doctrinal principle.
☸ atītaṃ kho āvuso eko anto

• The future is the second doctrinal principle
☸ anāgataṃ dutiyo anto

• The present is in the middle
☸ paccuppannaṃ majjhe

• Craving is the seamstress.
☸ taṇhā sibbanī.

Answer 3

• Pleasant sense impression is the first doctrinal principle.
☸ sukhā kho āvuso vedanā eko anto

• Unpleasant sense impression is the second doctrinal principle.
☸ dukkhā vedanā dutiyo anto

• Neutral sense impression is in the middle
☸ adukkhamasukhā vedanā majjhe

• Craving is the seamstress.
☸ taṇhā sibbanī.

Answer 4

• Immaterial-factors is the first doctrinal principle
☸ nāmaṃ kho āvuso eko anto

• Bodily form is the second doctrinal principle
☸ rūpaṃ dutiyo anto

• The stream of consciousness is in the middle
☸ viññāṇaṃ majjhe

• Craving is the seamstress.
☸ taṇhā sibbanī.

Answer 5

• The six senses are the first doctrinal principle
☸ cha kho āvuso ajjhattikāni āyatanāni eko anto

• The six sense objects are the second doctrinal principle
☸ cha bāhirāni āyatanāni dutiyo anto

• The stream of consciousness is in the middle.
☸ viññāṇaṃ majjhe

• Craving is the seamstress.
☸ taṇhā sibbanī.

Answer 6

• Personal identity is the first doctrinal principle
☸ sakkāyo kho āvuso eko anto

• The origin of personal identity is the second doctrinal principle
☸ sakkāyasamudayo dutiyo anto

• The ending of personal identity is in the middle
☸ sakkāyanirodho majjhe

• Craving is the seamstress.
☸ taṇhā sibbanī

The Buddha’s verdict:

The Buddha said that:

1) Each of the bhikkhus had spoken well in turn
☸ Sabbesaṃ vo bhikkhave subhāsitaṃ pariyāyena

2) What he originally meant by the verse was given in Answer 1
☸ api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane mettayyapañhe... Phasso kho bhikkhave eko anto... (A.3.399-402).

Illustration: ante, unenlightening practice; majjhimā paṭipadā, enlightening practice

The pursuit of the pleasure and happiness that is linked to sensuous pleasure is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being. It is a state associated with pain, distress, vexation, and anguish. It is wrong practice.
☸ yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā.

Disengagement from the pursuit of such pleasure and happiness is a state not associated with pain, distress, vexation, and anguish. It is a right practice.
☸ Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ adukkho eso dhammo anupaghāto anupāyāso apariḷāho sammāpaṭipadā.

The pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being, is a state associated with pain, distress, vexation, and anguish. It is wrong practice.
☸ Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā

Disengagement from the pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being, is a state not associated with pain, distress, vexation, and anguish. It is a right practice.
☸ yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ adukkho eso dhammo anupaghāto anupāyāso apariḷāho sammāpaṭipadā '

Not veering towards these two unenlightening practices, the Perfect One has awakened to an enlightening practice, which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.
☸ Ete te ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇi ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī ti

So it was said. And in reference to what was it said?
☸ iti ko panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ:

It is just this noble eightfold path, namely, right perception [of reality]... right inward collectedness .
☸ ayameva ariyo aṭṭhaṅgiko maggo. Seyyathīdaṃ sammādiṭṭhi... sammāsamādhi (M.3.230-1).

Illustration: anto, unenlightening doctrine; majjhena, enlightening doctrine

The view that everything exists, Kaccāna, is the first unenlightening doctrine
☸ sabbamatthī ti kho kaccāna ayameko anto

The view that nothing exists is the second unenlightening doctrine
☸ sabbaṃ natthī ti ayaṃ dutiyo anto

Not veering towards these two unenlightening doctrines, the Perfect One explains the teaching via an enlightening doctrine.
☸ Ete te kaccāna ubho ante anupagamma majjhena tathāgato dhammaṃ deseti.

(Namely, the doctrine of dependent origination, paṭiccasamuppāda)
☸ Avijjāpaccayā saṅkhārā... Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti (S.2.17).

Illustration: anto, unenlightening doctrine

Those who hold the training rules as the essence of religious practice, or observances and practices, mode of livelihood, living of the religious life, and performing of service as the essence of religious practice, this is the first unenlightening doctrine.
☸ Ye ca sikkhāsārā sīlabbatajīvitabrahmacariyaupaṭṭhānasārā ayameko anto

Those whose doctrine is that there is no spiritual flaw in [pursuing] sensuous pleasures, this is the second unenlightening doctrine.
☸ Ye ca evaṃvādino natthi kāmesu doso ti ayaṃ dutiyo anto.

These two unenlightening doctrines cause the cemeteries to grow, and the cemeteries cause dogmatism to grow.
Iccete ubho antā kaṭasivaḍḍhanā. Kaṭasiyo diṭṭhiṃ vaḍḍhenti.

Through not fully understanding these two unenlightening doctrines, some get held up, some go too far.
Ete te ubho ante anabhiññāya oliyanti eke atidhāvanti eko (Ud.71-2).

Illustration: ante, unenlightening doctrine; majjhena, enlightening doctrine

―Master Gotama, is suffering produced by oneself?
☸ sayaṃ kataṃ dukkhan ti

―Not so, Kassapa.

―Then, is suffering produced by another?
☸ parakataṃ dukkhan ti

―Not so, Kassapa... Kassapa, if one asserts that ‘The one who acts is the same as the one who experiences [the karmic consequences],’ then one speaks with reference to one existing from the beginning: ‘Suffering is produced by oneself.’
☸ so karoti so paṭisaṃvediyatī ti kho kassapa ādito sato sayaṃ kataṃ dukkhan ti

Such a belief amounts to eternalism.
☸ iti vadaṃ sassataṃ etaṃ pareti

But if one asserts that the one who acts is one person, the one who experiences [the karmic consequences] is another, then one speaks as one who is stricken by sense impression: ‘Suffering is produced by another’
☸ añño karoti añño paṭisaṃvediyatī ti kho kassapa vedanāhitunnassa sato paraṅkataṃ dukkhan ti

Such a belief amounts to annihilationism
☸ iti vadaṃ ucchedaṃ etaṃ pareti.

Not veering towards these two unenlightening doctrines, the Perfect One explains the teaching via an enlightening doctrine.
☸ Ete te kassapa ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:

(Namely, the doctrine of dependent origination, paṭiccasamuppāda)
☸ Avijjāpaccayā saṅkhārā...

Such is the ending of this whole mass of suffering.
☸ Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti (S.2.19-20).

Illustration: antaggāhikāya diṭṭhiyā, unenlightening doctrine

The unvirtuous bhikkhu has a wrong view [of reality]. He is possessed of an unenlightening doctrine.
☸ pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato (A.1.154).

Illustration: antaggāhikādiṭṭhi, unenlightening doctrine

Wrong view [of reality], and grasping an unenlightening doctrine: this is errancy in basic religious understanding.
Micchādiṭṭhi antaggāhikādiṭṭhi ayaṃ diṭṭhivipatti ti (Vin.1.172).

DH

*Dhamma; Dhammin

Renderings

• dhammin: productive of

• dhammin: subject to

• dhammin: of a nature to

• dhammin: destined to

• dhamma: matter

• dhamma: phenomenon

• dhamma: phenomenon of (a redundancy)

• dhamma: thing

• dhamma: condition

• dhamma: principle

• dhamma: issue

• dhamma: quality

• dhamma: moral nature

• dhamma: state

• dhamma: attainment

• dhamma: factor

• dhamma: religious doctrine

• dhamma: teaching

• dhamma: the teaching

• dhamma: righteousness

• dhamma: significance

• dhamma: the Buddha’s teaching

• dhamma: righteous

• dhamma: what is righteous

• dhamma: good spiritual quality

• dhamma: religious

• dhamma: legitimate

• dhamma: mentally known object

• dhammā: certain objects of the systematic teachings

• dhamma: the practice

• dhamma: the practice of the teaching

• dhamma: natural law

• dhamma: reality

• dhamma: profound truth

• dhamma: the Untroubled

• dhamma: the nature of reality

• dhammaṃ deseti: explain the teaching

• dhammasamādhī: inward collectedness based on righteous reflection

• dhammadesanā: religious discourse

• saddhamma: good quality

• saddhamma: true teaching

• dhammaṭṭho: established in righteousness

Introduction

Fluctuation of meaning

The fluctuation in the meaning of dhamma makes for difficult translating. Consider, for example, Dh.v.259, where dhamma has three meanings:

1) the teaching

2) the nature of reality

3) the practice

• One is not expert in the teaching (dhamma) through being loquacious. He who, after hearing just a little, realises the nature of reality (dhammaṃ) with his very being, and is not negligent of the practice (dhammaṃ), is truly expert in the teaching (dhamma).
☸ Na tāvatā dhammadharo yāvatā bahu bhāsati; Yo ca appampi sutvāna dhammaṃ kāyena passati sa ve dhammadharo hoti yo dhammaṃ nappamajjati (Dh.v.259).

‘The practice’

‘The practice’ means ‘the practice of the teaching’:

• The practice is a lake with fords of virtue, unmuddied, praised by good people to good people, where those who are blessed with profound knowledge go to bathe, and, dry-limbed, cross to the Far Shore.
☸ Dhammo rahadobrāhmaṇa sīlatittho anāvilo sabbhi sataṃ pasattho
Yattha have vedaguno sinātā anallagattā va taranti pāraṃ (S.1.169).

Dhammaṭṭho: ‘established in righteousness’

Dhammaṭṭho is associated with arahantship. In the commentary to the following quote, it is analysed as dhamme ṭhito:

• He is possessed of the supreme goal, he is established in righteousness.
☸ So atthavā so dhammaṭṭho (Thī.v.740).

In the following quote it is analysed as asekkhadhammesu nibbānadhamme eva vā ṭhito:

• The one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.
☸ Saṅkhāya sevī dhammaṭṭho saṅkhaṃ nopeti vedagū ti (It.53).

Satipaṭṭhāna Sutta: singular not plural

The Satipaṭṭhāna Sutta says:

• A bhikkhu abides contemplating origination in relation to the body... disappearance in relation to the body... origination and disappearance in relation to the body.
☸ bhikkhu samudayadhammānupassī kāyasmiṃ viharati... vayadhammānupassī kāyasmiṃ viharati... samudayavayadhammānupassī kāyasmiṃ viharati (S.5.183).

If dhamma in samudayadhammānupassī kāyasmiṃ is regarded as a plural then ‘origination factors of the body’ would be meant, and one would have expected a genitive case here, not a locative. The genitive occurs in such phrases as:

• the maintenance and nourishment of this [wretched human] body
☸ imassa kāyassa ṭhitiyā yāpanāya

• the demise of the body
☸ kāyassa bhedā

Therefore we treat the word as a singular. That we also treat it as redundant, we will explain below.

Satipaṭṭhāna Sutta: the problem of pluralising

If ‘origination’ is converted into ‘origination factors’ it has the following effect: instead of contemplating the phenomena of origination and disappearance in relation to phenomena, one instead focuses on the various factors that give rise to phenomena. This has two drawbacks:

1) One remains enmeshed in the conception of ‘things.’

2) This practice would not be possible when mindfulness is practised without thinking:

• When you have thus developed and cultivated this meditation, then bhikkhu you should develop this meditation accompanied by thinking and pondering; without thinking, just pondering; without thinking or pondering.
☸ Yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato tato tvaṃ bhikkhū imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi. Avitakkampi vicāramattaṃ bhāveyyāsi. Avitakkampi avicāraṃ bhāveyyāsi (A.4.301).

Kālāma Sutta: teachings

In the Kālāma Sutta dhammā means ‘teachings,’ and is equivalent to vādaṃ in the following passage, which we have divided into Question and Answer:

Question:

―There are some ascetics and Brahmanists, bhante, who visit Kesaputta. They expound and explain only their own teachings (vādaṃ); the teachings (vādaṃ) of others they despise, revile, and pull to pieces. Some other ascetics and Brahmanists too, bhante, come to Kesaputta. They also expound and explain only their own teachings; the teachings of others they despise, revile, and pull to pieces.”
☸ Te sakaṃyeva vādaṃ dīpenti jotenti parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti

... Bhante, there is unsureness, there is doubt in us concerning them. Which of these reverend ascetics and Brahmanists spoke the truth and which falsehood?”
☸ Tesaṃ no bhante amhākaṃ hoteva kaṅkhā hoti vicikicchā. Ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha ko musā ti?

Answer:

―Kālāmas, if you yourselves should consider:
☸ Yadā tumhe kālāmā attanāva jāneyyātha

... These teachings (dhammā) are unwholesome;
☸ ime dhammā akusalā

... these teachings (dhammā) are unvirtuous;
☸ ime dhammā sāvajjā

... these teachings (dhammā) are denounced by the wise;
☸ ime dhammā viññugarahitā

... when followed and taken up
☸ ime dhammā samattā samādinnā

... these teachings (dhammā) lead to harm and suffering
☸ ahitāya dukkhāya saṃvattantīti

... you should abandon them.
☸ atha tumhe kālāmā pajaheyyātha (A.1.189).

Dhammesu dhammānupassī viharati: certain objects of the systematic teachings

Dhammesu dhammānupassī viharati in the Satipaṭṭhāna Sutta is defined in relation to five groups of systematic teachings:

• In this regard a bhikkhu abides contemplating the nature of certain objects of the systematic teachings in respect of the (1) five hindrances... (2) the five aggregates... (3) the six senses and their objects... (4) the seven enlightenment factors... (5) the four noble truths.
☸ Idha bhikkhave bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu... pañcasupādānakkhandhesu... chasu ajjhattikabāhiresu āyatanesu... sattasu bojjhaṅgesu... catusu ariyasaccesu (M.1.59-62).

But only the aggregates and sense bases really fit here, because the purpose of Satipaṭṭhāna is:

(1) to profoundly understand objects:

• As he abides contemplating the nature of certain objects of the systematic teachings, those objects are profoundly understood.
☸ Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. (S.5.182).

The five aggregates are the objects to be profoundly understood:

• What things should be profoundly understood? The five aggregates.
☸ Katame ca bhikkhave pariññeyyā dhammā. Rūpaṃ bhikkhave pariññeyyo dhammo... viññāṇaṃ pariññeyyo dhammo (S.3.26).

(2) to abandon fondness for and attachment to objects:

• As he abides contemplating the nature of certain objects of the systematic teachings, whatever fondness he has for those objects of the systematic teachings is abandoned.
☸ Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati (S.5.182).

Objects where fondness and attachment are to be abandoned are the five aggregates, the six senses, and the elements of sensation:

• You should abandon fondness for what is unlasting. What is unlasting? The five aggregates.
☸ Yaṃ hi bhikkhave aniccaṃ tatra vo rāgo pahātabbo. Kiñca bhikkhave aniccaṃ. Rūpaṃ bhikkhave aniccaṃ tatra vo rāgo pahātabbo... Viññāṇaṃ aniccaṃ tatra vo rāgo pahātabbo (S.3.178).

• You should abandon attachment for what is unlasting. What is unlasting? The six senses.
☸ Yaṃ bhikkhave aniccaṃ tatra vo rāgo pahātabbo. Kiñca bhikkhave aniccaṃ. Cakkhuṃ bhikkhave aniccaṃ tatra vo rāgo pahātabbo... mano anicco tatra vo rāgo pahātabbo (S.4.149).

• You should abandon fondness for what is unlasting. What is unlasting? The elements of sensation.
☸ Yaṃ kho koṭṭhita aniccaṃ tatra te chando pahātabbo. Kiñca koṭṭhita aniccaṃ. Cakkhuṃ kho koṭṭhita aniccaṃ tatra te chando pahātabbo. Rūpā aniccā tatra te chando pahātabbo. Cakkhuviññāṇaṃ aniccaṃ tatra te chando pahātabbo. Cakkhusamphasso anicco tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ tatra te chando pahātabbo (S.4.145).

(3) to observe the cessation of objects. For example, in mindfulness with breathing, the object of contemplation is said to be the fourth of the bases of mindfulness:

• at that time he abides contemplating the nature of certain objects of the systematic teachings.
☸ dhammesu dhammānupassī ānanda bhikkhu tasmiṃ samaye viharati (S.5.325).

Therefore, with mindfulness with breathing, one can parenthesise the instructions as follows:

• He trains himself: I will breathe in... I will breathe out contemplating

... unlastingness [in relation to certain objects of the systematic teachings]
☸ Aniccānupassī assasissāmī ti... passasissāmī ti sikkhati

... passing away [in relation to certain objects of the systematic teachings]
☸ virāgānupassī assasissāmī ti... passasissāmī ti sikkhati

... ending [in relation to certain objects of the systematic teachings]
☸ nirodhānupassī assasissāmī ti... passasissāmī ti sikkhati

... relinquishment [in relation to certain objects of the systematic teachings]
☸ paṭinissaggānupassī assasissāmī ti... passasissāmī ti sikkhati (S.5.324).

The practice of observing the cessation of objects is associated in the suttas with the aggregates and the elements of sensation. It is not associated with the hindrances, the enlightenment factors, or the noble truths. This is clearly seen in the suttas beginning with the Cakkhu Aniccānupassī Sutta (A.4.146), and with the Aniccānupassanā Sutta (A.5.359).

Therefore the dhammesu dhammānupassī reflection concerns certain objects of the systematic teachings, namely the five aggregates and the eighteen or more elements of sensation.

Redundancy: dhammin, the phenomenon of

Where dhammin means the phenomenon of, we treat it as redundant:

• He abides contemplating disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]
☸ Vayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.183).

Illustrations

Illustration: dhammaṃ, productive of

All is productive of grief. What is the all that is productive of grief? The eye is productive of grief.
☸ Sabbaṃ bhikkhave sokadhammaṃ. Kiñca bhikkhave sabbaṃ sokadhammaṃ: cakkhuṃ bhikkhave sokadhammaṃ (S.4.27).

Illustration: dhammaṃ, productive of

All is productive of defilement. What is the all that is productive of defilement? The eye is productive of defilement.
☸ Sabbaṃ bhikkhave saṅkilesadhammaṃ. Kiñca bhikkhave sabbaṃ saṅkilesadhammaṃ: cakkhuṃ bhikkhave saṅkilesadhammaṃ (S.4.27).

Illustration: dhammaṃ, productive of

Gold and silver are productive of defilement
☸ jātarūparajataṃ saṅkilesadhammaṃ (M.1.162).

Illustration: dhammaṃ, productive of

What is the ignoble search? In this regard, a certain person... being himself productive of grief seeks what is likewise productive of grief; being himself productive of defilement seeks what is likewise productive of defilement.
☸ Katamā ca bhikkhave anariyā pariyesanā? Idha bhikkhave ekacco... attanā sokadhammo samāno sekādhammaññeva pariyesati attanā saṅkilesadhammo samāno saṅkilesadhammaññeva pariyesati (M.1.162).

Illustration: dhammaṃ, productive of

And what may be said to be productive of grief? Wife, children, men and women slaves, goats, sheep, fowl, pigs, elephants, cattle, horses, mares, gold, and silver are productive of grief. These worldly objects of attachment are productive of grief. And one who is tied to these things, infatuated with them, clinging to them, being himself productive of grief seeks what is also productive of grief.
☸ Kiñca bhikkhave sokadhammaṃ vadetha? Puttabhariyaṃ bhikkhave sokadhammaṃ dāsidāsaṃ sokadhammaṃ ajeḷakaṃ sokadhammaṃ kukkuṭasūkaraṃ sokadhammaṃ hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete bhikkhave upadhayo etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaññeva pariyesati (M.1.162).

Illustration: dhammaṃ, productive of

And what may be said to be productive of defilement? Wife, children, men and women slaves, goats, sheep, fowl, pigs, elephants, cattle, horses, mares, gold, and silver are productive of defilement. These worldly objects of attachment are productive of defilement. And one who is tied to these things, infatuated with them, clinging to them, being himself productive of defilement seeks what is also productive of defilement.
☸ Kiñca bhikkhave saṅkilesadhammaṃ vadetha? Puttabhariyaṃ bhikkhave saṅkilesadhammaṃ dāsidāsaṃ saṅkilesadhammaṃ ajeḷakaṃ saṅkilesadhammaṃ kukkuṭasūkaraṃ saṅkilesadhammaṃ hatthigavāssavaḷavaṃ saṅkilesadhammaṃ jātarūparajataṃ saṅkilesadhammaṃ. Saṅkilesadhammā hete bhikkhave upadhayo. Etthāyaṃ gatito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaññeva pariyesati (M.1.162).

Illustration: dhammaṃ, subject to

All is subject to birth. What is the all that is subject to birth? The eye is subject to birth.
☸ Sabbaṃ bhikkhave jātidhammaṃ. Kiñca bhikkhave sabbaṃ jātidhammaṃ cakkhuṃ bhikkhave jātidhammaṃ (S.4.26-8).

Illustration: dhamma, the nature of reality; dhammaṃ, of a nature to; dhammaṃ, destined to

While this discourse was being propounded, the uncorrupted, stainless vision of the nature of reality arose within Venerable Koṇḍañña that whatever is of an originated nature is destined to cease.
☸ Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman ti (Vin.1.11).

Illustration: dhammaṃ, destined to

This [wretched human] body is perishable, bhikkhus; consciousness is destined to pass away;
☸ Bhidurāyaṃ bhikkhave kāye viññāṇaṃ virāgadhammaṃ

All objects of attachment are unlasting, intrinsically unsatisfactory, and destined to change.
☸ sabbe upadhī aniccā dukkhā vipariṇāmadhammā ti (It.69).

Illustration: dhammaṃ, destined to

All is destined to disappear. What is the all that is destined to disappear? The eye is destined to disappear.
☸ Sabbaṃ bhikkhave vayadhammaṃ. Kiñca bhikkhave sabbaṃ vayadhammaṃ: cakkhuṃ bhikkhave vayadhammaṃ (S.4.26-8).

Illustration: dhammā, phenomena

Conditionality will be clearly seen by me, as well as conditionally arisen phenomena
☸ hetuca me sudiṭṭho bhavissati hetusamuppannā ca dhammā (A.3.444).

Illustration: dhammaṃ, phenomenon

One discerns a knowable phenomenon with the eye of penetrative discernment.
☸ Neyyaṃ kho āvuso dhammaṃ paññācakkhunā pajānātī ti (M.1.293).

Illustration: dhammā, things

All originated phenomena are unlasting; all things are void of personal qualities
☸ sabbe saṅkhārā aniccā sabbe dhammā anattā ti (M.1.228).

Illustration: dhammānaṃ, matters

Poṭṭhapāda was perplexed by a discussion he had heard regarding the higher extinction of consciousness, and thought:

• Ah, surely the Blessed One, the Sublime One is supremely proficient in these matters.
☸ aho nūna bhagavā aho nūna sugato yo imesaṃ dhammānaṃ sukusalo ti (D.1.180).

Illustration: dhammā, thing; dhammaṃ teaching

When a bhikkhu has heard that all things are unsuited to stubborn attachment
☸ bhikkhuno sutaṃ hoti sabbe dhammā nālaṃ abhinivesāyāti

he fully understands the whole teaching,
☸ so sabbaṃ dhammaṃ abhijānāti (M.1.252).

Comment:

Regarding the shift from plural dhammā to singular dhammaṃ translators negotiate it differently.

• Horner ignores the singular and says ‘any conditions... all the conditions’ (MLS.1.306).

• Bodhi ignores the plural and says ‘nothing... everything’ (MLDB.344).

• Woodward follows the cases, saying ‘things... condition’ (GS.4.53).

We regard the change in case to indicate a change in meaning.

Illustration: dhammā, thing; dhammā, teachings

Which two things are very useful? Mindfulness and full consciousness.
☸ Katame dve dhammā bahukārā? Sati ca sampajaññaṃ ca.

Which two things should be developed? Inward calm and insightfulness
☸ Katame dve dhammā bhāvatabbā? Samatho ca vipassanā ca.

...

Which two things should be realised? Insightfulness into reality and liberation [from perceptually obscuring states].
☸ Katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca.

That makes twenty teachings which are true, factual, correct, not incorrect, not mistaken, fully awakened to by the Perfect One.
☸ Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā (D.3.273-4).

Illustration: dhammā, principles

There are these six principles of cordiality...
☸ chayime bhikkhave dhammā sārāṇīyā...

In this regard, a bhikkhu maintains loving conduct of body, speech, and mind towards his companions in the religious life...
☸ Idha bhikkhave bhikkhuno mettaṃ kāyakammaṃ... mettaṃ vacīkammaṃ... mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu (M.1.322).

Illustration: dhamme, principles

If a bhikkhu is reproving, wanting to reprove another, he should do so having established five principles within himself.
☸ Codakena āvuso bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhepetvā paro codetabbo:

I will speak at the right time, not the wrong time
☸ kālena vakkhāmi no akālena

I will speak truth not falsehood
☸ bhūtena vakkhāmi no abhūtena

I will speak gently not harshly
☸ saṇhena vakkhāmi no pharusena

I will speak what is conducive to spiritual well-being not unconducive to spiritual well-being
☸ atthasaṃhitena vakkhāmi no anatthasaṃhitena

I will speak with a mind of [unlimited] goodwill not with inner hatred
☸ mettacittena vakkhāmi no dosantarenā ti (D.3.236-7; A.3.196).

Illustration: dhammā, conditions

Eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions, namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.
☸ aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati: lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti (A.2.188).

Illustration: dhammānaṃ, issues

For the ignorant Everyman, through contemplating issues that should not be contemplated and through not contemplating issues that should be contemplated, both unarisen perceptually obscuring states arise, and arisen perceptually obscuring states increase.
☸ Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

This is how he improperly contemplates:
☸ So evaṃ ayoniso manasikaroti

'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is uncertain about the present in regard to himself: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?' (M.1.8).

Illustration: dhammānaṃ, issues

The learned noble disciple, through contemplating issues that should be contemplated and through not contemplating issues that should not be contemplated, unarisen āsavas do not arise, and arisen āsavas are abandoned.
☸ Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti uppannā ca āsavā pahīyanti.

He properly contemplates:

• This is suffering
☸ So idaṃ dukkhan ti yoniso manasikaroti

• This is the origin of suffering
☸ ayaṃ dukkhasamudayo ti yoniso manasikaroti

• This is the ending of suffering
☸ ayaṃ dukkhanirodho ti yoniso manasikaroti

• This is the practice leading to the ending of suffering.
☸ ayaṃ dukkhanirodhagāminīpaṭipadā ti yoniso manasikaroti (M.1.9).

Illustration: dhammo, quality

What qualities make him difficult to admonish?
☸ Katame cāvuso dovacassakaraṇā dhammā?

In this regard a bhikkhu has unvirtuous desires and is dominated by unvirtuous desires.
☸ Idhāvuso bhikkhu pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato

This is a quality that makes him difficult to admonish
☸ ayampi dhammo dovacassakaraṇo (M.1.95).

Illustration: dhammānaṃ, good spiritual qualities

Not applying oneself and lack of reflection are obstacles to [the development of] good spiritual qualities.
☸ ananuyogo apaccavekkhaṇā dhammānaṃ paripantho (A.5.136).

Illustration: saddhammena, good quality

With learning as his weaponry, the noble disciple abandons what is spiritually unwholesome and develops what is spiritually wholesome, abandons what is unvirtuous and develops what is virtuous, and keeps himself in perfect purity. He possesses this fourth good quality.
☸ Sutāvudho bhikkhave ariyasāvako akusalaṃ pajahati kusalaṃ bhāveti sāvajjaṃ pajahati anavajjaṃ bhāveti suddhaṃ attānaṃ pariharati. Iminā catutthena saddhammena samannāgate hoti (A.4.110).

Illustration: saddhammā, good quality

Seven good qualities. In this regard a bhikkhu has faith [in the perfection of the Perfect One’s enlightenment], shame of wrongdoing, a fear of wrongdoing, is learned, energetic, has mindfulness established, and is blessed with penetrative discernment.
☸ Satta saddhammā: idhāvuso bhikkhu saddho hoti hirīmā hoti ottappī hoti bahussuto hoti āraddhaviriyo hoti upaṭṭhitasati hoti paññavā hoti (D.3.252).

Illustration: dhammo, moral nature

Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta’s bright moral nature was eradicated.
☸ Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa sukko dhammo samucchedamagamā (S.2.240).

Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta's good moral nature was eradicated...
☸ Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa kusalo dhammo samacchedamagamā (S.2.240).

Illustration: dhamma, moral nature

And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.
☸ Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacārīpaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ (Ud.52).

Illustration: dhamma, moral nature

Just as a thief of an unvirtuous moral nature who is captured at the entrance of a break [in a house-wall] is punished on account of his own conduct, likewise people of an unvirtuous moral nature who have passed on are punished in the world beyond on account of their own conduct.
☸ Coro yathā sandhimukhe gahīto sakammunā haññati pāpadhammo
Evaṃ pajā pecca paramhi loke sakammunā haññati pāpadhammā (Th.v.786).

Illustration: dhammaṃ, state

On grounds [of what attainment], friend Kālāma, having realised this state for yourself through transcendent insight and abiding in it, do you make it known to others?
☸ kittāvatā no āvuso kālāma imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī ti.

In reply he declared [that he had realised] the state of awareness of nonexistence.
☸ Evaṃ vutte bhikkhave āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.

In no short time, I quickly realised that state for myself through transcendent insight and abided in it.
☸ So kho ahaṃ bhikkhave nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ

But it occurred to me that this state does not conduce to disillusionment [with originated phenomena], nor to non-attachment [to originated phenomena], nor to the ending [of originated phenomena], nor to the Untroubled, but only to rebirth in the state of awareness of nonexistence.
☸ Tassa mayhaṃ bhikkhave etadahosi nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na nibbānāya saṃvattati yāvadeva ākiñcaññāyatanūpapattiyā ti (M.1.164-6).

Illustration: dhammaṃ, attainment

If a bhikkhu, though not recalling it, should claim with reference to himself a superhuman attainment of knowledge and vision that is worthy of the Noble Ones, saying “Thus I know; thus I see;” then, whether or not he is later interrogated about it, fallen and seeking purification, he says “Friends, though not knowing, I said ‘I know’; though not seeing, I said ‘I see.’ I boasted vainly and falsely”; unless it was from over-estimation, he is pārājika, no longer in communion.
☸ Yo pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attūpanāyikaṃ alamariyañāṇadassanaṃ samudācareyya Iti jānāmi iti passāmī ti

Word Analysis:

• not known (anabhijānan ti): he claims to have an excellent attainment (atthi me kusalo dhammo ti) that does not exist; it is it not found, known or seen

• superhuman attainment (uttarimanussadhammo):

•      jhāna (jhānaṃ)

•      deliverance [from perceptually obscuring states] (vimokkho)

•      inward collectedness (samādhi)

•      attainment (samāpatti)

•      knowledge and vision [of things according to reality] (ñāṇadassanaṃ)

•      development of the path (maggabhāvanā)

•      realisation of the fruits (phalasacchikiriyā)

•      abandonment of the imperfections (kilesappahānaṃ)

•      freedom from the five hindrances (vinīvaraṇatā cittassa)

•      taking delight in solitude (suññāgāre abhirati) (Vin.3.91).

Illustration: dhammā, factors

―’Kālāmas, being full of greed and hatred, and lacking in penetrative discernment, being overpowered and overcome by greed, hatred, and undiscernment of reality a person
☸ Luddho... lobhena abhibhūto... duṭṭho... dosena abhibhūto... mūḷho... mohena abhibhūto

• kills

• steals

• commits adultery

• lies

and encourages others to act likewise.

Will that not be for his long-lasting harm and suffering?

―’Yes, bhante.’

―’What do you think, Kālāmas? Are these factors spiritually wholesome, or spiritually unwholesome?’
☸ Taṃ kiṃ maññatha kālāmā ime dhammā kusalā vā akusalā vā ti?

―’Spiritually unwholesome, bhante’
☸ Akusalā bhante (A.1.189-191).

Illustration: dhammā, factors

Bhante, when pursuing certain visible objects known via the visual sense, spiritually unwholesome factors flourish and spiritually wholesome factors fade, such visible objects should not be pursued.
☸ yathārūpaṃ bhante cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti. Evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ (M.3.56).

Illustration: dhammā, factors

What are spiritually unwholesome factors? Namely, the eightfold path [of wrong factors].
☸ Katame ca bhikkhave akusalā dhammā seyyathīdaṃ micchādiṭṭhi... micchāsamādhi.

What are spiritually wholesome factors? Namely, the eightfold path [of right factors].
☸ Katame ca bhikkhave kusalā dhammā seyyathīdaṃ sammādiṭṭhi... sammāsamādhi (S.5.18).

Illustration: dhamme, factors

Now, of those ascetics and Brahmanists whose doctrine and dogmatic view is this: There is no merit in giving, donating and offering; no fruit or result of good and bad deeds; no this world, no hereafter; no duties to parents; no spontaneously arisen beings; no ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the hereafter for themselves through transcendent insight make them known to others.

It is to be expected that they will avoid these three spiritually wholesome factors, namely: good conduct by way of body, speech, and mind.
☸ yamidaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ ime tayo kusale dhamme abhinivajjetvā

And will practise three spiritually unwholesome factors, namely: bad conduct by way of body, speech, and mind.
☸ yamidaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ ime tayo akusale dhamme samādāya vattissanti

For what reason? Because they do not see

• the danger, degradation, and defilement in spiritually unwholesome factors
☸ na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ

• and in spiritually wholesome factors and in the practice of unsensuousness, the advantage and associated purity.
☸ kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ (M.1.402).

Illustration: dhammā, factors

And how is there unrestraint [of the sense faculties]?
☸ Katañcava bhikkhave asaṃvaro hoti.

In this regard, in seeing a visible object via the visual sense, a bhikkhu is intent upon an agreeable visible object and troubled by a disagreeable visible object.
☸ Idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati appiyarūpe rūpe vyāpajjati

He abides without having established mindfulness of the body, with an undeveloped mind, and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
☸ anupaṭṭhitakāyasati ca viharati parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti (S.4.189).

Illustration: dhammaṃ, religious doctrine

In what way, headman, does the Nigaṇṭha Nātaputta explain religious doctrine to disciples?”
☸ kathaṃ nu kho gāmaṇi nigaṇṭho nātaputto sāvakānaṃ dhammaṃ desetī ti

“Bhante, the Nigaṇṭha Nātaputta explains religious doctrine to disciples thus:
☸ Evaṃ kho bhante nigaṇṭho nātaputto sāvakānaṃ dhammaṃ deseti:

‘Anyone at all who kills... who takes what is not given... who engages in sexual misconduct... who speaks falsehood, is bound for [rebirth in] the plane of sub-human existence, bound for hell.
☸ Yo koci pāṇamatipāteti... adinnamādiyati... kāmesu micchā carati... musā haṇati sabbo so āpāyiko nerayiko.

‘One is led on (to rebirth) by the manner in which one usually dwells.’
☸ Yaṃ bahulaṃ yaṃ bahulaṃ viharati tena tena niyyatī ti

It is in such a way, bhante, that the Nigaṇṭha Nātaputta explains religious doctrine to disciples.
☸ Evaṃ kho bhante nigaṇṭho nātaputto sāvakānaṃ dhammaṃ desetīti (S.4.317).

Illustration: dhammadesanā, religious discourse

When the Blessed One knew that Pokkharasāti’s mind was ready, teachable, free of the five hindrances, uplifted, and serene, then he expounded the religious discourse unique to the Buddhas
☸ atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi: dukkhaṃ samudayaṃ nirodhaṃ maggaṃ (D.1.110).

Illustration: dhamma, the teaching

I will expound for your benefit a systematic exposition on the essence of the whole teaching.
☸ Sabbadhammamūlapariyāyaṃ vo bhikkhave desessāmi (M.1.1).

Illustration: dhammaṃ, the teaching

I shall explain the teaching to you, which is fathomable in this lifetime, which is not just hearsay, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].
☸ kittayissāmi te dhammaṃ diṭṭhe dhamme anitihaṃ yaṃ viditvā sato caraṃ tare loke visattikaṃ (Sn.v.1053).

Illustration: dhammaṃ, the teaching; dhamma, righteousness

If a bhikkhu has an unordained person recite the teaching sentence by sentence, it is an offence of pācittiya.
☸ Yo pana bhikkhu anupassampannaṃ padaso dhammaṃ vāceyya pācittiyaṃ.

Word Analysis:

“The teaching” is the words of the Buddha, his disciples, sages, and devas that relate to spiritual well-being and righteousness.
☸ dhammo nāma buddhabhāsito sāvakabhāsito isibhāsito devabhāsato atthūpasaṃhito dhammūpasaṃhito (Vin.4.15).

Illustration: dhammaṃ, the Buddha’s teaching

The religious philosophers outside this [training system] are attached to dogmatic views. They do not know the Buddha’s teaching. They are ignorant of the Buddha’s teaching.
☸ Ito bahiddhā pāsaṇḍā diṭṭhiyo upanissitā
Na te dhammaṃ vijānanti na te dhammassa kovidā (Thī.v.184).

Illustration: dhammo, teaching

The Blessed One addressed Venerable Ānanda: “It may be, Ānanda, that you may now think, ‘The words of the Teacher are ended; we have no teacher more!’ But it should not be seen like that. The teaching and discipline that I have explained and established will, after my passing, be your teacher.”
☸ Yo kho ānanda mayā dhammo ca vinayo ca desito paññatto so vo mamaccayena satthā ti (D.2.154).

Illustration: dhamma, righteousness

Because this is a term for the Perfect One:
☸ tathāgatassa hetaṃ vāseṭṭhā adhivacanaṃ

The embodiment of the teaching, the embodiment of Brahmā, one who has become righteousness itself, one who has become Brahmā
☸ dhammakāyo iti pi brahmakāyo iti pi dhammabhūto iti pi brahmabhūto iti pi (D.3.84).

Illustration: dhammo, the teaching

The teaching indeed protects the one who practises the teaching;
☸ Dhammo have rakkhati dhammacāriṃ

The teaching when well practised brings happiness.
☸ Dhammo suciṇṇo sukhamāvahati

This is the advantage of the teaching when it is well practised:
☸ Esānisaṃso dhamme suciṇṇe

The one who practises the teaching does not [on rebirth] go to the plane of misery.
☸ Na duggatiṃ gacchati dhammacārī (Th.v.303-4).

Illustration: dhamma, the teaching

But for me Venerable Sāriputta was an advisor and counsellor, one who instructed, exhorted, inspired, and gladdened me.

He was unwearying in explaining the teaching; he was helpful to his companions in the religious life.
☸ akilāsu dhammadesanāya anuggāhako sabrahmacārīnaṃ.

We recollect the nourishment of the teaching, the wealth of the teaching, the help of the teaching given by Venerable Sāriputta.
☸ Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā ti (S.5.162).

Illustration: dhammo, teaching

There has appeared in Magadha before you an impure teaching thought out by defiled minds.
☸ Pāturahosi magadhesu pubbe dhammo asuddho samalehi cintito

Open the door to the Deathless; let them hear the teaching awakened to by one free of [the three] spiritual stains.
☸ Apāpuretaṃ amatassa dvāraṃ suṇantu dhammaṃ vimalenānubuddhaṃ (Vin.1.5).

Illustration: saddhamma, true teaching; asaddhamma, untrue teaching

Bhikkhus, I will explain to you the true teaching and the untrue teaching
☸ Saddhammañca vo bhikkhave desissāmi asaddhammañca.

What is the untrue teaching? The tenfold path of wrong factors.
☸ Katamo ca bhikkhave asaddhammo: micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṃ micchāvimutti. Ayaṃ vuccati bhikkhave asaddhammo.

And what is the true teaching? The tenfold path of right factors.
☸ Katamo ca bhikkhave saddhammo: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti. Ayaṃ vuccati bhikkhave saddhammo ti (A.5.245).

Illustration: dhammo, teaching

Non-Buddhist ascetics may say
☸ aññatitthiyā paribbājakā evaṃ vadeyyuṃ

‘Friends, we too have confidence in the Teacher, that is our teacher.
☸ amhākampi kho āvuso atthi satthari pasādo yo amhākaṃ satthā

We too have confidence in the teaching, that is our teaching.
☸ Amhākampi atthi dhamme pasādo yo amhākaṃ dhammo (M.1.64).

Illustration: dhammā, teachings

Those teachings which are excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life: teachings like this are much heard by him.
☸ ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ savyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti (Vin.2.96).

Illustration: dhamma, teaching

At Benares in the Deer Park at Isipatana the Perfect One, the Arahant, the Perfectly Enlightened One, set rolling the unsurpassed Wheel of the Teaching, which cannot be reversed by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world, that is, the explaining, teaching, proclaiming, establishing, disclosing, analysing, and elucidating of the four noble truths.
☸ Tathāgatena bhikkhave arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appavattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ yadidaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ (M.3.248).

Illustration: saddhammaṃ, true teaching

Householders and ascetics alike, each supported by the other, both fathom the true teaching; both attain unsurpassed safety from [the danger of] bondage [to individual existence]:
☸ sāgārā anagārā ca ubho aññoññanissitā; ārādhayanti saddhammaṃ yogakkhemaṃ anuttaraṃ (It.111).

Illustration: dhamme, teaching

A forest bhikkhu should endeavour [to study and master] advanced aspects of the teaching and discipline
Āraññakenāvuso bhikkhunā abhidhamme abhivinaye yogo karaṇīyo (M.1.472).

Illustration: ariyadhamma, teaching that is noble

Bhikkhus, I will explain to you the teaching that is noble and the teaching that is ignoble.
☸ Ariyadhammañca vo bhikkhave desissāmi anariyadhammañca.

What is the teaching that is ignoble? The tenfold path of wrong factors.
☸ Katamo ca bhikkhave anariyo dhammo. Micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṃ micchāvimutti.

And what is the teaching that is noble? The tenfold path of right factors.
☸ Katamo ca bhikkhave ariyo dhammo: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti (A.5.242).

Illustration: dhamma, righteous

Bhikkhus, I will explain to you what is righteous and what is unrighteous.
☸ Dhammañca vo bhikkhave desissāmi adhammañca

What is unrighteous? The tenfold path of wrong factors.
☸ Katamo ca bhikkhave adhammo: micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṃ micchāvimutti. Ayaṃ vuccati bhikkhave adhammo.

And what is righteous? The tenfold path of right factors.
☸ Katamo ca bhikkhave dhammo: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti. Ayaṃ vuccati bhikkhave dhammoti (A.5.242).

Illustration: dhammaṃ, what is righteous

If one transgresses what is righteous through desire, hatred, fear, or undiscernment of reality, one’s glory fades like the moon in the waning fortnight.
☸ Chandā dosā bhayā mohā yo dhammaṃ ativattati
Nihīyati tassa yaso kālapakkheva candimā ti (A.2.18).

Illustration: dhammaṃ, the teaching; dhammā, what is righteous

Thus the teaching explained by me is comparable to a raft, being for the sake of crossing [the flood of suffering], not for the sake of clinging to it. When you know that the teaching explained by me is comparable to a raft, you should abandon even what is righteous, how much more so what is unrighteous.
☸ evameva kho bhikkhave kullūpamo mayā dhammo desito nittharaṇatthāya no gahaṇatthāya. Kullūpamaṃ vo bhikkhave dhammaṃ desitaṃ ājānantehi dhammā pi vo pahātabbā pageva adhammā (M.1.135).

Illustration: dhammaṃ, what is righteous

A person who is undiscerning of reality does not know what is beneficial, nor see what is righteous.
☸ Mūḷho atthaṃ na jānāti mūḷho dhammaṃ na passati (It.84).

Illustration: dhamma, significance; dhammānaṃ teaching

A bhikkhu investigates the meaning of the teachings he has retained in mind.
☸ dhatānañca dhammānaṃ atthūpaparikkhitā hoti

Realising their meaning and significance, he practises in accordance with the teaching.
☸ atthamaññāya dhammamaññāya dhammānudhammapaṭipanno ca hoti (A.4.298).

Illustration: dhammaṃ, teaching; dhamme, significance

When a teacher explains the Buddha’s teaching
☸ dhammaṃ deseti

The bhikkhu accordingly realises the meaning and significance of the teaching.
☸ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca

This gives rise to gladness.
☸ tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmujjaṃ jāyati (D.3.242).

Illustration: dhammasamādhī, inward collectedness based on righteous reflection

The Buddha told a headman he could overcome his unsureness about conflicting religious teachings through inward collectedness, which he said is attained by reflecting on one’s virtuousness as follows (so iti paṭisaṃcikkhati):

―‘I harm no one at all, whether weak or strong. In both respects I have made a lucky throw: since I am restrained in conduct of body, speech, and mind, and since, with the demise of the body at death, I will be reborn in the realm of happiness, in the heavenly worlds.’

’[As he reflects thus] gladness arises. In one who is glad, rapture arises. For one whose mind is rapturous, his body grows tranquil. His body tranquil, he experiences physical pleasure. Experiencing physical pleasure, his mind becomes collected.’
☸ tassa pāmojjaṃ jāyati pamuditassa pīti jāyati pītimanassa kāyo passambhati passaddhakāyo sukhaṃ vediyati sukhino cittaṃ samādhiyati

‘This, headman, is inward collectedness based on righteous reflection.
☸ Ayaṃ kho so gāmaṇi dhammasamādhī.

‘If you were to obtain inward collectedness based on reflection in this way, you would abandon that state of unsureness.
☸ Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi (S.4.351-2).

Illustration: dhammena, righteousness

If he remains a layman, having conquered the world he will rule without violence, without a sword, but by righteousness
☸ Sace agāraṃ ajjhāvasati vijeyya paṭhaviṃ imaṃ
Adaṇḍena asatthena dhammenamanusāsati (Sn.v.1002).

Illustration: dhamma, righteousness

For many hundreds of times I was a righteous Wheel-turning monarch, a King of Righteousness, a conqueror of the four corners of the earth.
☸ Anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī (It.15).

Illustration: dhammo, righteous

Wrong view [of reality] is unrighteous; right perception [of reality] is righteous
☸ micchādiṭṭhi bhikkhave adhammo sammādiṭṭhi dhammo (A.5.231).

Illustration: dhamma, religious

He was instructing the bhikkhus with a religious discourse concerning the Untroubled,
☸ nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti (Ud.80).

Illustration: dhamma, religious

A great concourse takes place in the woods. The deva hosts have assembled. We have come to this religious gathering, to see the community of bhikkhus, undefeated [by Māra’s army].
☸ Mahāsamayo pavanasmiṃ devakāyā samāgatā
Āgatamha imaṃ dhammasamayaṃ dakkhitāye aparājitasaṅghan ti (S.1.26).

Illustration: dhammika, legitimate

I did not see any legitimate defence of their position
☸ na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi (M.2.220).

Illustration: dhammaṃ, suitable

‘Whatever I had that was suitable for offering has all been disposed of by me’
☸ yaṃ kho mamaṃ deyyadhammaṃ sabbaṃ vissajjitaṃ mayā (Sn.v.982).

Comment:

Deyyadhamma: ‘a gift, lit. that which has the quality of being given’ (PED).

Illustration: dhammaṃ, mentally known object

• in seeing a visible object
☸ rūpaṃ disvā

• in hearing an audible object
☸ saddaṃ sutvā

• in smelling a smellable object
☸ gandhaṃ ghāyitvā

• in tasting a tasteable object
☸ rasaṃ sāyitvā

• in feeling a tangible object
☸ phoṭṭhabbaṃ phusitvā

• in knowing a mentally known object
☸ dhammaṃ viññāya (S.4.75).

Illustration: dhamma, certain objects of the systematic teachings

Bhikkhus, there are these four bases of mindfulness. What four?
☸ Cattārome bhikkhave satipaṭṭhānā katame cattāro

In this regard a bhikkhu abides contemplating the nature of the body... the nature of sense impressions... the nature of the mind... the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idha bhikkhave bhikkhu kāye kāyānupassī viharati... Vedanāsu vedanānupassī viharati... citte cittānupassī viharati... Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

As he abides contemplating the nature of certain objects of the systematic teachings, whatever fondness he has for those objects of the systematic teachings is abandoned. Because fondness is abandoned, the Deathless is realised
☸ Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hotīti (S.5.181-2).

Illustration: dhamma, certain objects of the systematic teachings

When a bhikkhu is training himself:
Yasmiṃ samaye ānanda bhikkhu

’I will breathe in... I will breathe out contemplating

• unlastingness [in relation to certain objects of the systematic teachings]
☸ aniccānupassī assasissāmī ti sikkhati

• passing away [in relation to certain objects of the systematic teachings]
☸ virāgānupassī assasissāmī ti sikkhati

• ending [in relation to certain objects of the systematic teachings]
☸ nirodhānupassī assasissāmī ti sikkhati

• relinquishment [in relation to certain objects of the systematic teachings]
☸ paṭinissaggānupassī assasissāmī ti sikkhati

... at that time he abides contemplating the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ dhammesu dhammānupassī ānanda bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.325).

Illustration: objects of the systematic teachings

Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen.
catunnaṃ bhikkhave satipaṭṭhānānaṃ samudayañca atthaṅgamañca desissāmi. Taṃ suṇātha.

And what is the origination of objects of the systematic teachings?
(Ko ca bhikkhave dhammānaṃ samudayo)

With the origination of attention comes the origination of objects of the systematic teachings. With the ending of attention comes the vanishing of objects of the systematic teachings.
Manasikārasamudayā dhammānaṃ samudayo. Manasikāranirodhā dhammānaṃ atthaṅgamo ti (S.5.184).

Illustration: dhammo, practice

The entire bhikkhu practice cannot be pursued by one with [householders’] possessions.
☸ Nahesa labbhā sapariggahena phassetuṃ yo kevalo bhikkhu dhammo (Sn.v.393).

Illustration: dhammaṃ, practice

Bhikkhus, I will explain to you the practice associated with perceptually obscuring states and the practice free of perceptually obscuring states.
☸ sāsavañca vo bhikkhave dhammaṃ desissāmi anāsavañca.

What is the practice associated with perceptually obscuring states?
☸ katamo ca bhikkhave sāsavo dhammo

Killing, stealing, sexual misconduct, lying, malicious speech, harsh speech, frivolous speech, greed, ill will, wrong view [of reality].
☸ pāṇātipāto adinnādānaṃ kāmesu micchācāro musāvādo pisuṇāvācā pharusāvācā samphappalāpo abhijjhā vyāpādo micchādiṭṭhi.

What is the practice free of perceptually obscuring states?
☸ Katamo ca bhikkhave anāsavo dhammo

Refraining from killing, from stealing, from sexual misconduct, from lying, from malicious speech, from harsh speech and from frivolous speech; non-greed, goodwill, and right perception [of reality].
☸ pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesu micchācārā veramaṇī musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī anabhijjhā avyāpādo sammādiṭṭhī (A.5.275).

Illustration: dhammaṃ, practice

Bhikkhus, I will explain to you the practice associated with perceptually obscuring states and the practice free of perceptually obscuring states
☸ Sāsavañca vo bhikkhave dhammaṃ desissāmi anāsavañca.

What is the practice associated with perceptually obscuring states?
☸ Katamo ca bhikkhave sāsavo dhammo

The tenfold path of wrong factors.
☸ micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṃ micchāvimutti. Ayaṃ vuccati bhikkhave sāsavo dhammo.

What is the practice free of perceptually obscuring states?
☸ Katamo ca bhikkhave anāsavo dhammo

The tenfold path of right factors.
☸ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti. Ayaṃ vuccati bhikkhave anāsavo dhammo ti (A.5.242).

Illustration: dhamma, practice

This is the era of unvirtuous practices and spiritual defilements. But those who possess what remains of the true teaching are dedicated to physical seclusion.
☸ Pāpakānañca dhammānaṃ kilesānañca yo utu
Upaṭṭhitā vivekāya ye ca saddhammasesakā (Th.v.930).

Illustration: dhammatā, practices

By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.
☸ bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatā kusaladhammatā (A.2.36).

Comment:

The -tā suffix denotes multitude, collection (PGPL: para 581).

Illustration: saddhamma, true teaching; dhammatā, natural law

The Buddhas of the past, the future Buddhas, and he who is the Buddha now, removing the grief of the many, all have dwelt, dwell, and will dwell, deeply revering the true teaching. For Buddhas this is a natural law.
☸ Sabbe saddhammagaruno vihaṃsu viharanti ca
Athopi viharissanti esā buddhāna dhammatā (S.1.140).

Comment:

Dhammatā means ‘conformity to the Dhammaniyāma, fitness, propriety; a general rule, higher law, cosmic law, general practice, regular phenomenon, usual habit’ (PED).

Illustration: dhammo, the nature of reality; dhammo, teaching

Then Venerable AññaKoṇḍañña having seen the nature of reality, attained insight into the nature of reality, known the nature of reality, penetrated into the nature of reality... asked the Blessed One for ordination.
☸ Atha kho āyasmā aññātakoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo

‘Come, bhikkhu. Well explained is the teaching. Live the religious life for making a complete end of suffering.’
☸ Svākkhāto dhammo. Cara brahmacariyaṃ sammā dukkhassa antakiriyāyā ti (Vin.1.12).

Illustration: dhammā, factors; dhamma, teaching

There are spiritually wholesome and spiritually unwholesome factors; blameworthy and blameless factors; inferior and superior factors; and inwardly dark and bright factors with their correlative combinations.
☸ Atthi bhikkhave kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.

Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of examination of the teaching, and the perfection through spiritual cultivation of the arisen enlightenment factor of examination of the teaching.
☸ Tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā (S.5.66).

Illustration: dhammaṃ, nature of reality; dhammesu, profound truths

I, Bhāradvāja, am one of those ascetics and Brahmanists who claim to have realised the fundamental principles of the religious life, having fully understood the nature of reality for themselves, having reached in this lifetime the consummation and perfection of transcendent insight into profound truths not heard before.
☸ Tatra bhāradvāja ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaññeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā ādibrahmacariyaṃ paṭijānanti tesāhamasmi (M.2.211).

Illustration: dhamma, nature of reality

Whether or not there is an arising of Perfect Ones, there persists that phenomenon, a stability in the nature of reality, an orderliness in the nature of reality, namely specific conditionality.
☸ uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā (S.2.25).

Illustration: dhamma, nature of reality

Whether or not there is an arising of Perfect Ones, there persists that phenomenon, that stability in the nature of reality, that orderliness in the nature of reality, [namely] the unlastingness of all originated phenomena.
☸ Uppādā vā bhikkhave tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā sabbe saṅkhārā aniccā ti (A.1.286).

Illustration: dhammaṃ, the nature of reality

He who sees dependent origination [according to reality] sees the nature of reality; he who sees the nature of reality sees dependent origination [according to reality].
☸ yo paṭiccasamuppādaṃ passati so dhammaṃ passati. Yo dhammaṃ passati so paṭiccasamuppādaṃ passatī ti (M.1.190).

Illustration: dhammaṃ, the nature of reality

Even if a bhikkhu holding onto my robe were to follow close behind me step-by-step, yet if he were greedy for sensuous pleasure, full of attachment, with an unbenevolent mind and hateful thoughts, unmindful, not fully conscious, inwardly uncollected, mentally scattered, of unrestrained sense faculties, nonetheless he is far from me, and I am far from him. For what reason? Because he does not see the nature of reality. Not perceiving the nature of reality he does not see me.
☸ Taṃ kissa hetu: dhammaṃ hi so bhikkhave bhikkhu na passati dhammaṃ apassanto na maṃ passati.

Even if a bhikkhu lived a thousand miles from me, but was not greedy for sensuous pleasure, not full of attachment, with a benevolent mind and unhateful thoughts, with mindfulness established, fully conscious, inwardly collected, mentally undistracted, with sense faculties restrained [from grasping, through mindfulness], nonetheless he is close to me, and I am close to him. For what reason? Because he sees the nature of reality. Perceiving the nature of reality he sees me [according to reality].
☸ Taṃ kissa hetu: dhammaṃ hi so bhikkhave bhikkhū passati dhammaṃ passanto maṃ passatī ti (It.91).

Illustration: dhammaṃ, the nature of reality

‘Why do you want to see this foul body? One who sees the nature of reality sees me [according to reality]. One who sees me [according to reality] sees the nature of reality.’
☸ Kiṃ te iminā pūtikāyena diṭṭhena yo kho vakkali dhammaṃ passati so maṃ passati yo maṃ passati so dhammaṃ passati (S.3.120).

Illustration: dhammaṃ, reality

• I have seen lay followers who are experts in the teaching saying that sensuous pleasures are unlasting, but they are full of passionate attachment to jewellery and earrings, and of affection for children and wives.

• Certainly they do not really know [this] according to reality, even though they say that sensuous pleasures are unlasting.
☸ Addhā na jānanti yathāva dhammaṃ kāmā aniccā iti cā pi āhu (Th.v.187-8).

Illustration: dhammā, profound truths; dhamman, nature of reality

When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.
☸ Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti (Ud.1).

Illustration: dhammā, profound truths

When one’s mind is collected, profound truths become manifest.
☸ Samāhite citte dhammā pātubhavanti (S.5.398).

Comment:

Which profound truths become manifest? Consider a similar quote:

• A bhikkhu who is inwardly collected discerns things according to reality’
☸ samāhito bhikkhave bhikkhu yathābhūtaṃ pajānāti S.4.80; S.5.414.

‘Profound truths becoming manifest’ corresponds to discerning things yathābhūtaṃ. What does one discern yathābhūtaṃ?

• One discerns according to reality that the visual sense is unlasting
☸ Cakkhuṃ aniccan ti yathābhūtaṃ pajānāti (S.4.80).

• One discerns according to reality,’This is suffering’
☸ Kiñca yathābhūtaṃ pajānāti idaṃ dukkhan ti yathābhūtaṃ pajānāti (S.5.414).

Illustration: dhammā, teachings; dhammaṃ, profound truth

Homage to the Buddhas, the teachings, and the accomplishment of our teacher, in that a disciple can realise such a profound truth for himself.
☸ Aho buddhā aho dhammā aho no satthu sampadā
Yattha etādisaṃ dhammaṃ sāvako sacchikāhi ti (Th.v.201).

Illustration: dhammesu, profound truths

Ending, ending: in regard to profound truths not heard before there arose in me vision, knowledge [of things according to reality], penetrative discernment, insightfulness, and illumination.
☸ Nirodho nirodho ti kho bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādī ti (S.2.8-9).

Translators usually call this ‘things.’

• Bodhi: ‘things unheard before’ (S.2.8-9).

• Hare: ‘things not heard of formerly’ (A.3.9).

• Walshe: ‘things never realised before’ (D.2.33).

• Horner (1951): ‘things not heard before’ (Vin.1.11).

• Horner (1954): ‘truths not heard before’ (M.2.211).

Illustration: dhammesu, profound truths

I claim to have reached the consummation and perfection of transcendent insight into profound truths not heard before.
☸ Pubbāhaṃ bhikkhave ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi (A.3.9).

Illustration: dhammesu, profound truths

This is sense impression’: in regard to profound truths not heard before, there arose in me vision, knowledge [of things according to reality], penetrative discernment, insightfulness, and illumination.
☸ Imā vedanāti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi (S.4.233).

Illustration: dhammo, the Untroubled

I have attained and realised the Untroubled for myself, not as a matter of hearsay.
☸ Anuppatto sacchikato sayaṃ dhammo anītiho (Th.v.331).

COMMENT

Dhammo: ‘the Untroubled.’ Commentary: nibbānadhammo.

Illustration: dhammatā, redundancy

Even in the external Solidness Phenomenon, so vast, unlastingness is discernable, destruction is discernable, disappearance is discernable, changeableness is discernable,
☸ Tassā hi nāma āvuso bāhirāya paṭhavīdhātuyā tāva mahallikāya aniccatā paññāyissati khayadhammatā paññāyissati vayadhammatā paññāyissati vipariṇāmadhammatā paññāyissati (M.1.185-9).

Illustration: dhamma, redundancy

When ñāya occurs with dhamma, ñāya means ‘noble practice,’ and dhamma means ‘practice,’ and so is redundant.

• He explained the noble practice which is of benefit to devas and men
☸ Hitaṃ devamanussānaṃ ñāyaṃ dhammaṃ pakāsayī (A.2.37).

• He fulfils the noble practice that is spiritually wholesome.
☸ ārādhako hoti ñāyaṃ dhammaṃ kusalan ti (S.5.19).

Comment:

Bodhi incorporates the redundancy by using a comma:

• He revealed the Dhamma, the method, for the benefit of devas and humans
☸ Hitaṃ devamanussānaṃ ñāyaṃ dhammaṃ pakāsayī (Bodhi, A.2.37).

• He attains the method, the Dhamma that is wholesome.
☸ ārādhako hoti ñāyaṃ dhammaṃ kusalan ti (Bodhi, S.5.19).

*Dhātu

Renderings

• dhātu: phenomenon

• dhātu: elements of existence

• dhātu: constituent element

• dhātu: material phenomenon

• dhātu: element of sensation

• dhātu: element

• dhātu: aspect

• dhātu: plane of existence

• dhātu: (redundancy)

• lokadhātu: multi-universe system

Introduction

‘Element’ vs. ‘phenomenon’

Dhātu can be rendered ‘element’ where it means constituent part, but otherwise it is better called ‘phenomenon.’ In many cases, the word is practically redundant.

Amatadhātu

Because of its importance, amatadhātu is treated separately sv Amatadhātu.

Illustrations

Illustration: dhātu, phenomena

The bhikkhu... enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ catutthaṃ jhānaṃ upasampajja viharati.

This mode of meditation when developed and cultivated leads to the understanding of many phenomena.
☸ Idaṃ bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātu paṭivedhāya saṃvattatī (A.3.325).

Illustration: dhātuṃ, phenomenon

Because of the phenomenon of visible objects, mental imagery of visible objects arises
☸ rūpadhātuṃ paṭicca uppajjati rūpasaññā (S.2.144).

Illustration: dhātuyo, phenomenon

What three things are hard to fathom?
☸ tayo dhammā duppaṭivijjhā

The three phenomena leading to deliverance.
☸ tisso nissaraṇiyā dhātuyo

• The deliverance from sensuous pleasure, namely the practice of unsensuousness.
☸ kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ

• The deliverance from refined material states of awareness, namely immaterial states of awareness.
☸ rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ

• From whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.
☸ yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ (D.3.275).

Illustration: dhātu, phenomenon

―Bhante, when, in regard to those who are not perfectly enlightened, the view arises that they are in fact perfectly enlightened, due to what is this view to be discerned?
☸ yāyaṃ bhante diṭṭhi asammāsambuddhesu sammā sambuddhā ti. Ayaṃ nu kho bhante diṭṭhi kiṃ paṭicca paññāyatī ti

―Mighty, Kaccāna, is this phenomenon, namely the phenomenon of uninsightfulness into reality.
☸ mahati kho esā kaccāna dhātu yadidaṃ avijjādhātu (S.2.153).

Illustration: dhātuyā, phenomenon

For one who abides contemplating the unloveliness of the body the proclivity to attachment to the phenomenon of loveliness is abandoned.
☸ asubhānupassīnaṃ bhikkhave kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo so pahīyati (It.80).

Illustration: dhātu, phenomenon

There are the phenomenon of exertion, the phenomenon of endeavour, the phenomenon of application [to the practice]:
☸ Atthi bhikkhave ārambhadhātu nikkamadhātu parakkamadhātu (S.5.103-108).

Illustration: dhātu, constituent elements

The Perfect One discerns according to reality the world [of phenomena] with its many and various constituent elements.
☸ anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti (M.1.70).

Illustration: dhātuso, material phenomena; dhātu, Phenomenon

Furthermore, the bhikkhu contemplates this very body however placed or disposed in terms of material phenomena
☸ imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati

―In this [wretched human] body there is the Solidness Phenomenon, the Liquidness Phenomenon, the Warmth Phenomenon, and the Gaseousness Phenomenon.
Atthi imasmiṃ kāye paṭhavīdhātu āpodhātu tejodhātu vāyodhātū ti (M.1.57).

Illustration: dhātuyo, elements of sensation; dhātu, phenomenon

There are these eighteen elements of sensation:
Aṭṭhārasa kho imā ānanda dhātuyo

• the phenomenon of sight, the phenomenon of visible objects, the phenomenon of the visual field of sensation.
☸ cakkhudhātu rūpadhātu cakkhuviññāṇadhātu;

• the phenomenon of hearing, the phenomenon of audible objects, the phenomenon of the auditory field of sensation.
☸ sotadhātu saddadhātu sotaviññāṇadhātu (M.3.62).

Illustration: dhātu, elements

The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’
☸ Anekadhātunānādhātu kho devānaminda loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti taṃ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṃ moghamaññan ti (D.2.282).

Illustration: dhātu, aspect

Bhikkhu, that aspect of the teaching has been correctly penetrated by Sāriputta, which through being correctly penetrated... if I had for seven days and nights questioned Sāriputta about the matter in various ways and manners, then for seven days and nights Sāriputta would have been able to answer me in various ways and manners.
☸ Sā hi bhikkhu sāriputtassa dhammadhātu suppaṭividdhā yassa dhammadhātuyā suppaṭividdhattā... satta rattindivāni cepahaṃ sāriputtaṃ etamattaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi satta rattindivānipi me sāriputto etamatthaṃ vyākareyya aññamaññehi padehi aññamaññehi pariyāyehī ti (S.2.56).

Illustration: dhātu, aspect

These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.
☸ Duve imā cakkhumatā pakāsitā nibbānadhātu anissitena tādinā

One aspect is realisable in this lifetime, with residue, but with the conduit to renewed states of individual existence destroyed;
☸ Ekā hi dhātu idha diṭṭhadhammikā saupādisesā bhavanettisaṅkhayā.

The other, having no residue, is that wherein states of individual existence altogether cease.
☸ Anupādisesā pana samparāyikā yamhi nirujjhanti bhavāni sabbaso (It.38-9).

Illustration: dhātu, plane of existence

Deed that produces karmic consequences in:

• the sensuous plane of existence
☸ kāmadhātuvepakkañca kammaṃ

• the refined material plane of existence
☸ rūpadhātuvepakkañca kammaṃ

• the immaterial plane of existence
☸ arūpadhātuvepakkañca kammaṃ (A.1.223-4).

Illustration: dhātu, plane of existence

For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving
☸ avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ

the stream of consciousness is established in the low plane of existence
☸ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

... the stream of consciousness is established in the middle plane of existence
☸ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

... the stream of consciousness is established in the high plane of existence
☸ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

In this way renewed states of individual existence and rebirth occur in the future
☸ evaṃ āyatiṃ punabbhavābhinibbatti hoti (A.1.223-4).

Illustration: dhātu, elements of existence

Now if other people insult, malign, exasperate and harass a bhikkhu he knows that an unpleasant sense impression born of auditory sensation has arisen within him which is dependent, not self-sufficient. Dependent on what? Dependent on sensation.
☸ uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā sā ca kho paṭicca no appaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca.

He sees that sensation is unlasting, sense impression is unlasting, perception is unlasting, mental factors are unlasting, fields of sensation are unlasting.
☸ So phasso anicco ti passati. Vedanā aniccā ti passati. Saññā aniccā ti passati. Saṅkhārā aniccā ti passa ti. Viññāṇaṃ aniccan ti passati.

Having elements of existence as the basis [for spiritual development] his mind becomes energised, serene, settled, and intent upon [their contemplation].
☸ Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati (M.1.186).

Illustration: dhātu, phenomenon; dhātu, practically redundant; dhātu, elements of existence

• There are these six phenomena: the phenomenon of sensuous yearning, the phenomenon of unsensuousness, the phenomenon of ill will, the phenomenon of goodwill, the phenomenon of maliciousness, the phenomenon of compassion.
☸ Chayimā ānanda dhātuyo: kāmadhātu nekkhammadhātu vyāpādadhātu avyāpādadhātu vihiṃsādhātu avihiṃsādhātu

... Through knowing and seeing these six phenomena [according to reality], Ānanda, a bhikkhu can be called knowledgeable about elements of existence
☸ imā kho ānanda cha dhātuyo yato jānāti passati ettāvatā pi kho ānanda dhātukusalo bhikkhū ti alaṃ vacanāyā ti (M.3.62).

COMMENT

We say ‘practically redundant,’ meaning that, for example, ‘the phenomenon of sensuous yearning’ could be equally called ‘sensuous yearning.’

Illustration: dhātu, phenomenon; dhātu, practically redundant; dhātu, elements of existence

Six phenomena: the phenomenon of physical pleasure, the phenomenon of physical pain; the phenomenon of psychological pleasure; the phenomenon of psychological pain; the phenomenon of neutral experience; the phenomenon of uninsightfulness into reality
☸ chayimā ānanda dhātuyo: sukhadhātu dukkhadhātu somanassadhātu domanassadhātu upekkhādhātu avijjādhātu.

... Through knowing and seeing these six phenomena [according to reality], Ānanda, a bhikkhu can be called knowledgeable about elements of existence
☸ Imā kho ānanda cha dhātuyo yato jānāti passati (M.3.62).

COMMENT

We say ‘practically redundant,’ meaning that, for example, ‘the phenomenon of physical pleasure’ could be equally called ‘physical pleasure.’

Illustration: dhātu, element: practically redundant

Which two things should be fully understood? Two elements: the originated element and the unoriginated element
☸ Katame dve dhammā abhiññeyyā? Dve dhātuyo: saṅkhatā ca dhātu asaṅkhatā ca dhātu (D.3.274).

COMMENT

We say ‘practically redundant,’ meaning that, for example, ‘the originated element’ could be equally called ‘what is originated.’

Illustration: dhātu, phenomenon: redundant in some cases

The phenomenon of light (ābhādhātu), the phenomenon of loveliness (subhadhātu), the state of awareness of boundless space (ākāsānañcāyatanadhātu), the state of awareness of boundless consciousness (viññāṇañcāyatanadhātu), and the state of awareness of nonexistence (ākiñcaññāyatanadhātu): these phenomena are to be attained with perception (imā dhātuyo saññāsamāpatti pattabbā).

The state of awareness neither having nor lacking perception (nevasaññānāsaññāyatanadhātu) is a phenomena attained with a residue of effort (ayaṃ dhātu saṅkhārāvasesā samāpatti pattabbā, which M.2.231-2 shows means saṅkhāra-avasesā).

The phenomenon of the ending of perception and sense impression (saññāvedayitanirodhadhātu) is a phenomenon attained with the ending [of originated phenomena] (ayaṃ dhātu nirodhasamāpatti pattabbāti) (S.2.151).

COMMENT

We say ‘redundant in some cases.’ Here, for example, referring to ‘the state of awareness of boundless space’ as ‘the phenomenon of the state of awareness of boundless space’ is unwieldy.

Illustration: dhātuyā, phenomenon: redundant

This, bhikkhu, is a designation for the Untroubled: the elimination of attachment, hatred, and undiscernment of reality.
☸ Nibbānadhātuyā kho etaṃ bhikkhu adhivacanaṃ rāgavinayo dosavinayo mohavinayo ti

The destruction of perceptually obscuring states is spoken of in that way.
☸ Āsavānaṃ khayo tena vuccatī ti (S.5.8).

COMMENT

We say ‘redundant,’ meaning that referring to the Untroubled as ‘the phenomenon of the Untroubled’ is a redundancy.

Illustration: dhātu, phenomenon: redundant

‘Here the Perfect One passed away to the Untroubled-without-residue.
☸ idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto ti pi (D.2.141).

COMMENT

We say ‘redundant,’ meaning that referring to ‘the Untroubled-without-residue’ as ‘the phenomenon of the Untroubled-without-residue’ is unwieldy.

Illustration: lokadhātu, multi-universe system

The ten thousandfold multi-universe system trembled, quaked, and shook
dasasahassī lokadhātu saṅkampi sampakampi sampavedhi (Vin.1.12).

N

*Na ca maṃ dhammādhikaraṇaṃ vihesesi

Renderings

• na ca maṃ dhammādhikaraṇaṃ vihesesi (or viheṭhesi): he did not trouble me through [failure to quickly understand] the teaching

Introduction

The Buddha’s objection

On six occasions when disciples died, the Buddha spoke in homage of them, saying that:

• ‘He did not trouble me on account of the teaching.’
☸ na ca maṃ dhammādhikaraṇaṃ vihesesi (or viheṭhesi).

Are we meant to understand from this that the Buddha objected to being lengthily questioned on the teachings? Or objected to rude or pestering disciples placing demands on his time and energy? We will show that neither of these are the case, but rather, he was complaining about those who fail to quickly penetrate the teaching. A good example of this would be Sāti:

• Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted:
☸ tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa voharati

‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.
☸... yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan ti (M.1.257).

Time and energy consuming teachings

Firstly, all six occasions when our phrase was used involved the Buddha in making himself available as a teacher, even visiting disciples in their homes. So his complaint could not be about offering others his time and energy. Indeed, some of these occasions involved extensive conversations, for example with Puṇṇa (Puṇṇovāda Sutta, M.3.267) and Pukkusāti (Dhātuvibhaṅga Sutta, M.3.247). So when the Buddha praised Puṇṇa and Pukkusāti for na ca maṃ dhammādhikaraṇaṃ vihesesi, it was obviously not in reference to the amount of his time and energy they had consumed.

Two cases of nuisance

In two of our six cases, there was some actual nuisance involved.

1) Firstly, Bāhiya of the Bark Robe demanded an immediate explanation of the teaching when the Buddha was on almsround. Twice he asked, and twice the Buddha refused:

• This is not the right time, Bāhiya. We have entered the village for almsfood.
☸ akālo kho tāva bāhiya. Antaragharaṃ paviṭṭhamhā piṇḍāyā ti (Ud.7).

Only at the third request did the Buddha comply, standing there with his laden almsbowl.

2) The second potential nuisance was with Pukkusāti, who later confessed lack of respect:

• A transgression overcame me, bhante, in that, foolishly, stupidly, and badly behaved, I presumed to address the Blessed One as ‘friend.’
☸ accayo maṃ bhante accagamā yathābālaṃ yathāmūḷhaṃ yathā akusalaṃ yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ (M.3.246).

Thus, when the Buddha praised Bāhiya and Pukkusāti for na ca maṃ dhammādhikaraṇaṃ vihesesi, it was obviously not in reference to being pressurised to teach at an inappropriate moment, nor was it in reference to the lack of proper respect that he had been shown. We will see what the Buddha was complaining about when we examine the Kinti Sutta.

Four cases of imperfect discipleship

In only two of our cases, with Puṇṇa and Bāhiya, did the Buddha’s instruction lead to arahantship. The other four cases led to non-returnership or stream-entry, which is considered blameworthy because:

• He who lays down one body and takes up a new body is one I call blameworthy.
☸ yo kho sāriputta imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ saupavajjoti vadāmi (S.4.60).

Thus, when the Buddha praised the brahman Brahmāyu, Pukkusāti, Dīghāvu, and Suppabuddha for na ca maṃ dhammādhikaraṇaṃ vihesesi, it was obviously not in reference to their blameworthiness in failing to attain arahantship before rebirth.

Kinti Sutta

The expression vihesā bhavissati is explained in the Kinti Sutta, which says that when one bhikkhu admonishes another there may be problems for both parties. The possible combination of problems is found in these reflections:

1) I will not be troubled, and the other person will not be distressed, for he is not ill-tempered and resentful, and not strongly opinionated and relinquishes his views readily.
☸ mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī.

2) I will not be troubled, but the other person will be distressed, for though he is ill-tempered and resentful, he is not strongly opinionated and relinquishes his views readily.
☸ mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī.

3) I will be troubled, but the other person will not be distressed, for though he is not ill-tempered and resentful, he is strongly opinionated and relinquishes his views reluctantly.
☸ mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto.
Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī.

4) I will be troubled, and the other person will be distressed, for he is ill-tempered and resentful, and strongly opinionated and relinquishes his views reluctantly.
☸ mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto.
Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī (M.2.241).

This shows that the Buddha would not be troubled by those who become angry and resentful, but by those who are strongly opinionated and who relinquish their views reluctantly. The same pattern is seen in our six cases, all of which involve individuals who, though not necessarily arahants, nonetheless quickly achieved high spiritual attainments. The six cases are enumerated below.

Thus, vihesā bhavissati means slowness to comprehend a teaching. It shows that what the Buddha appreciated from disciples was quick understanding. This is confirmed when he said:

• If I were to explain the teaching to others and they did not understand, it would be wearisome and troublesome for me.
☸ Ahañceva kho pana dhammaṃ deseyyaṃ pare ca me na ājāneyyuṃ so mama'ssa kilamathe sā mama'ssa vihesā ti (Vin.1.5).

The six cases: quick understanding of the teaching

The six cases we refer to are these:

1) The brahman Brahmāyu became a non-returner before his death, which occurred within days of meeting the Buddha (M.2.146).

2) Pukkusāti became a non-returner during his overnight teaching from the Buddha, or on the following morning before his untimely death (M.3.247).

3) Puṇṇa became an arahant in his first rains residency period after meeting the Buddha (M.3.270) (S.4.63).

4) Dīghāvu was already a stream-enterer when he asked the Buddha to visit him on his deathbed, and became a non-returner before he died (S.5.346).

5) Bāhiya became an arahant immediately on being exposed to the teaching (Ud.8-9).

6) Suppabuddha became a stream-enterer either while listening to his first discourse on the teaching or immediately thereafter, before his untimely death (Ud.50).

Failure to quickly understand the teaching: conclusion

The six cases suggest that ‘to understand the teaching’ means to achieve at least stream-entry. To ‘quickly understand’ means either:

1) to achieve stream-entry while listening to one’s first discourse, or

2) to achieve non-returnership within days of hearing one’s first discourse, or

3) to achieve arahantship in one’s first rains residency period.

Illustrations

Illustration: na ca maṃ dhammādhikaraṇaṃ vihesesi, he did not trouble me through [failure to quickly understand] the teaching

Bāhiya of the Bark Robe was wise, bhikkhus. He practised in accordance with the teaching and did not trouble me through [failure to quickly understand] the teaching. Bāhiya of the Bark Robe has passed away to the Untroubled-without-residue.
☸ Paṇḍito bhikkhave bāhiyo dārucīriyo paccapādi dhammassānudhammaṃ na ca maṃ dhammādhikaraṇaṃ vihesesi. Parinibbuto bhikkhave bāhiyo dārucīriyo ti (Ud.8-9).

*Nandi; Nandati

Renderings

• nandati: to rejoice

• nandi: spiritually fettering delight

• dhammanandi: righteous spiritually fettering delight

Introduction

Renderings for nandi

Nandi has been called:

• PED: ‘joy, enjoyment, pleasure, delight in.’

• Norman: enjoyment (Sn.v.1115; 1055), joy (Sn.v.1101; 637), pleasure (Sn.v.175).

• Bodhi: delight (M.3.32, S.2.101, A.2.11).

Nandi is spiritually fettering

We say nandi is ‘spiritually fettering’ for four reasons:

1) Through its association with saṃyojana (‘bond [to individual existence]’):

• Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’
☸ nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati. Taṇhā hissa dutiyā sāssa appahīnā tasmā sadutiya vihārīti vuccati (S.4.36).

2) Through its association with upadānaṃ (‘grasping’):

• Spiritually fettering delight in sense impression is grasping.
Yā vedanāsu nandī tadupadānaṃ (M.1.266).

3) Through its association with saṃyojano (‘bond’):

• Spiritually fettering delight is the bond of the world [by which it is tethered to individual existence].
☸ Nandi saṃyojano loko (Sn.v.1109).

4) Through its association with rāgo (‘attachment’):

• When there is spiritually fettering delight, there is attachment.
☸ nandiyā sati sārāgo hoti (S.4.36).

The objects of nandi

Spiritually fettering delight is usually associated with attractive objects, but sometimes with hostile attitudes, as follows:

• spiritually fettering delight in sensuous pleasure
☸ kāmanandi (A.2.10).

• spiritually fettering delight in views
☸ diṭṭhinandi (A.2.10).

• spiritually fettering delight in individual existence
☸ bhavanandi (A.2.10).

• spiritually fettering delight in ill will
☸ vyāpādanandī (A.3.245).

• spiritually fettering delight in maliciousness
☸ vihesānandī (A.3.245).

• spiritually fettering delight in the refined material states of awareness
☸ rūpanandī (A.3.246).

• spiritually fettering delight in personal identity
☸ sakkāyanandī (A.3.246).

Dhammanandi: in those who practise the teaching

Spiritually fettering delight has a righteous form, dhammanandi (righteous spiritually fettering delight) that occurs in those who practise the teaching, and, according to this quote, would be equivalent to clinging:

• Thus the teaching explained by me is comparable to a raft, being for the sake of crossing [the flood of suffering], not for the sake of clinging to it. When you know that the teaching explained by me is comparable to a raft, you should abandon even what is righteous, how much more so what is unrighteous.
☸ evameva kho bhikkhave kullūpamo mayā dhammo desito nittharaṇatthāya no gahaṇatthāya. Kullūpamaṃ vo bhikkhave dhammaṃ desitaṃ ājānantehi dhammā pi vo pahātabbā pageva adhammā (M.1.135).

For example, see Illustrations below.

Nandati: not always unwholesome

The verb nandati is not always unwholesome. For example, though an unvirtuous bhikkhu rejoices (nandati) in schism, a sympathetic friend rejoices (nandati) in your good fortune.

Illustrations

Illustration: nandati, rejoice

In this world he rejoices, having passed on he rejoices; the doer of meritorious deeds rejoices in both places. He rejoices in the thought of having done meritorious deeds. He further rejoices having gone to heaven.
☸ Idha nandati pecca nandati katapuñño ubhayattha nandati;
Puññaṃ me katan ti nandati bhiyyo nandati sugatiṃ gato (Dh.v.18).

Illustration: nandati, rejoice

An enemy does not rejoice in an enemy’s
na bhikkhave sapatto sapattassa

• good looks ☸ vaṇṇavatāya nandati

• happy sleep ☸ sukhaseyyāya nandati

• prosperity ☸ pacuratthatāya nandatī

• wealth ☸ bhogavatāya nandati

• prestige ☸ yasavatāya nandati

• popularity ☸ mittavatāya nandati

• going to heaven ☸ sugatigamanena nandati (A.4.94).

Illustration: nandati, rejoice

The sympathetic friend is seen as loyal in four ways

• he does not rejoice in your misfortune
☸ abhavenassa na nandati

• he rejoices in your good fortune
☸ bhavenassa nandati (D.3.187).

Illustration: nandati, rejoice

An unvirtuous bhikkhu rejoices in schism in the community of bhikkhus
☸ pāpabhikkhu saṅghabhedena nandati (A.2.240).

Illustration: nandasi, rejoice; nandi, spiritually fettering delight

―Do you rejoice, ascetic?
☸ Nandasi samaṇā ti?

―Having gained what, friend?
☸ Kiṃ laddhā āvuso ti?

―Well, do you grieve, then?
☸ Tena hi samaṇa socasī ti?

―What is lost, friend?
☸ Kiṃ jīyittha āvuso ti?

―Then do you neither rejoice nor grieve, ascetic?
☸ Tena hi samaṇa neva nandasi neva socasī ti?

―That’s it, friend.
☸ Evamāvuso ti.

―I hope you’re rid of spiritual defilement, bhikkhu; I hope no spiritually fettering delight is found in you; I hope when you sit alone that disgruntlement [with the celibate life] does not overwhelm you.
☸ Kacci tvaṃ anigho bhikkhu kacci nandi na vijjati
Kacci taṃ ekamāsīnaṃ arati nābhikīratīti.

―Indeed, I am rid of spiritual defilement, deity; and no spiritually fettering delight is found in me. And when I am sitting alone, disgruntlement [with the celibate life] does not overwhelm me.
☸ Anigho ve ahaṃ yakkha atho nandi na vijjati
Atho maṃ ekamāsīnaṃ arati nābhikīratīti (S.1.54).

Comment:

If nandi is taken as unqualified ‘delight,’ as it usually is in translation, this would be hard to explain because the Buddha has said he takes delight in the woods (svāhaṃ vane nibbanatho visallo eko rame aratiṃ vippahāyā ti, S.1.180) and said that the wise man should be delighted in the woods (dhīro vanante ramito siyā, Sn.v.709-710). Venerable Revata said the bhikkhu who would illuminate the Gosinga Grove would be one who takes pleasure and delight in solitary retreat (paṭisallāṇārāmo hoti paṭisallāṇarato M.1.213). Taking delight in solitude (suññāgāre abhirati) is regarded as a supernormal attainment.

Illustration: dhammanandiyā, righteous spiritually fettering delight

Ānanda, what is the path and practice to abandon the five ties to individual existence in the low plane of existence?
☸ Katamo cānanda maggo katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya?

A bhikkhu enters first jhāna; whatever of the khandhas there, he sees as aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato.

He averts his mind from those states.
So tehi dhammehi cittaṃ paṭivāpeti

and focuses his mind on the immortal phenomenon
so tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati

“This is peaceful, this is sublime, namely the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan ti.

Established therein, he attains the destruction of perceptually obscuring states.
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;

If he does not attain the destruction of perceptually obscuring states, then because of

• that righteous attachment,
☸ teneva dhammarāgena

• that righteous spiritually fettering delight
☸ tāya dhammanandiyā

with the destruction of the five ties to individual existence in the low plane of existence, he arises spontaneously [in the higher planes of existence], there to attain nibbāna-without-residue, never to return from those worlds (anāvattidhammo tasmā lokā) (M.1.435-7, A.4.421).

Illustration: nandī, spiritually fettering delight

Friends, there are these three types of sense impression. What three? Pleasant sense impression, unpleasant sense impression, and neutral sense impression. These three types of sense impression, friends, are unlasting; whatever is unlasting is intrinsically unsatisfactory. When this was understood, spiritually fettering delight in sense impression no longer remained present in me.’
☸ tisso kho imā āvuso vedanā katamā tisso? Sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā imā kho āvuso tisso vedanā aniccā. Yadaniccaṃ taṃ dukkhan ti viditaṃ. Yā vedanāsu nandī sā na upaṭṭhāsī ti. Evaṃ puṭṭhohaṃ bhante evaṃ vyākareyyanti (S.2.53).

Illustration: nandi, spiritually fettering delight

Whatever you know, above, below, across, and also in the middle, having thrust away spiritually fettering delight and attachment regarding these things, your stream of consciousness would not remain in existence.
☸ Yaṃ kiñci sampajānāsi uddhaṃ adho tiriyañcāpi majjhe etesu nandiñca nivesanañca panujja viññāṇaṃ bhave na tiṭṭhe (Sn.v.1055).

Illustration: nandi, spiritually fettering delight

He takes delight in bodily form, welcomes it, and persists in cleaving to it.
☸ rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati

In so doing, spiritually fettering delight arises.
☸ tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandi

Spiritually fettering delight in bodily form is grasping.
☸ Yā rūpe nandi tadupādānaṃ (S.3.14).

Illustration: nandi, spiritually fettering delight

1) And how does one pursue the past? One thinks: ‘Such was my bodily form in the past, and thereby nurtures spiritually fettering delight.
☸ Kathañca bhikkhave atītaṃ anvāgameti. Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti (M.3.188).

2) How does one long for the future? One thinks: ‘May my bodily form be thus in the future, and thereby nurtures spiritually fettering delight.
Katañcānanda anāgataṃ paṭikaṅkhati. Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti (M.3.188).

Illustration: nandi, spiritually fettering delight

What is the noble truth of the origin of suffering?
☸ dukkhasamudayo ariyasaccaṃ

It is this craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, namely craving for sensuous pleasure, craving for states of individual existence, and craving for the cessation of states of individual existence.
☸ yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī seyyathīdaṃ kāmataṇhā bhavataṇhā vibhavataṇhā. Idaṃ vuccatāvuso dukkhasamudayo ariyasaccaṃ (M.3.251).

*Nahātaka

Renderings

• nahātaka: spiritually cleansed

Introduction

Nahāta: externally bathed or spiritually cleansed

Nahāta can mean externally bathing, or spiritually cleansing:

• By one who has bathed and is getting out (of the water), way should be made for those who are getting into it.
☸ Nahātena uttarantena otarantānaṃ maggo dātabbo (Vin.2.220-1).

• One’s head washed
☸ sīsaṃ nahātaṃ (A.5.249).

• Unvirtuous, spiritually unwholesome factors are cleansed away
☸ Nahātāssa honti pāpakā akusalā dhammā (M.1.280).

Nahāna, bath, external or inward

Nahāna can likewise be applied both externally and inwardly. When someone told Nandaka, the minister of the Licchavis: ‘It is time for your bath, sir’ (nahānakālo bhante ti) he replied:

―‘Enough now, I say, with that external bath. This internal bath will suffice, namely, faith in the Blessed One.’
☸ Alaṃ dāni bhaṇe etena bāhirena nahānena. Alamidaṃ ajjhattaṃ nahānaṃ bhavissati yadidaṃ bhagavati pasādo ti (S.5.390).

Nahātaka: religious connotations

By comparison, nahātaka has only religious connotations, meaning ‘spiritually cleansed’ (Thī.v.251). The word is never applied to external cleansing, and it always implies arahantship.

Ninhāta and ninhāya: religious connotations

Likewise, ninhāta and ninhāya have only religious connotations. Ninhāta (adj.) is nis+nahāta, where nis means ‘the finishing, completion or vanishing of an action’ (PED sv ni). Ninhāya is not in PED, but it is equivalent to ninhāta, and linked to nahātaka:

1) Ninhāta:

• I have [now] cleansed away all demerit, I am free of [the three] spiritual stains, of purified conduct, pure.
☸ Ninhātasabbapāpomhi nimmalo payato suci (Th.v.348).

2) Ninhāya:

• He has cleansed away all unvirtuous deeds in the whole world, both internally and externally. Amidst devas and men caught up in egocentric conception, he is not caught up in egocentric conception. They call him spiritually cleansed.
☸ Ninhāya sabbapāpakāni ajjhattaṃ bahiddhā ca sabbaloke
Devamanussesu kappiyesu kappaṃ n’eti tamāhu nahātako ti (Sn.v.521).

Illustrations

Illustration: nahātako, spiritually cleansed

And how is a bhikkhu spiritually cleansed?
☸ Kathañca bhikkhave bhikkhu nahātako hoti?

Unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death are cleansed away.
☸ Nahātāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇīyā (M.1.280).

Illustration: nahātako, spiritually cleansed

Formerly I was Brahmā’s offspring, now I am a Brahman indeed,
☸ Brahmabandhu pure āsiṃ so idānimhi brāhmaṇo

A master of the three final knowledges, fully versed in profound knowledge, one who is blessed with profound knowledge, spiritually cleansed.
☸ Tevijjo sottiyo camhi vedagū camhi nahātako ti (Thī.v.290).

Illustration: nahātako, spiritually cleansed

Through the cleansing away of seven things a bhikkhu is spiritually cleansed.
☸ Sattannaṃ bhikkhave dhammānaṃ nahātattā nahātako hoti

• the view of personal identity is cleansed away
☸ sakkāyadiṭṭhi nahātā hoti

• doubt [about the excellence of the teaching] is cleansed away
☸ vicikicchā nahātā hoti

• adherence to observances and practices is cleansed away
☸ sīlabbataparāmāso nahāto hoti

• attachment is cleansed away
☸ rāgo nahāto hoti

• hatred is cleansed away
☸ doso nahāto hoti

• undiscernment of reality is cleansed away
☸ moho nahāto hoti

• conceit is cleansed away
☸ māno nahāto hoti (A.4.145).

*Nāccasārī na paccasārī

Renderings

• nāccasārī na paccasārī: neither longs for the cessation of individual existence nor is unintent upon it

Introduction

Accasārī and paccasārī: occurrence

Accasārī and paccasārī occur in Suttanipāta verses 8-13. Their meaning is unsettled.

Accasārī and paccasārī: meaning

• Accasārī is the aorist of atisarati, meaning ‘to go too far.’

• Paccasārī is the aorist of paṭisarati, meaning ‘to stay back.’

Diṭṭhigata Sutta: oliyantī and atidhāvanti

Interpreting nāccasārī na paccasārī in the light of the Diṭṭhigata Sutta (It.43) produces a convincing result. The Diṭṭhigata Sutta opens like this:

• Through acquiescing in two wrong views [of reality], some devas and men hold back, and some overreach.
☸ Dvīhi bhikkhave diṭṭhigatehi pariyuṭṭhitā devamanussā oliyantī eke atidhāvanti eke.

Thus the comparable verbs in the Diṭṭhigata Sutta are:

• Atidhāvati: to overreach

• Oliyati: to hold back

Diṭṭhigata Sutta: holding back

The Diṭṭhigata Sutta explains holding back, like this:

How do some hold back?
☸ Kathañca bhikkhave oliyanti eke?

Devas and men find enjoyment, pleasure, and satisfaction in individual existence.
☸ bhavārāmā bhikkhave devamanussā bhavaratā bhavasammuditā.

When the teaching is taught to them to put an end to individual existence, their minds do not become energised, serene, settled, and intent upon it.
☸ tesaṃ bhavanirodhāya dhamme desiyamāne na cittaṃ pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho bhikkhave olīyanti eko (It.44).

Diṭṭhigata Sutta: overreaching

The Diṭṭhigata Sutta explains overreaching, as follows:

How do some overreach?
☸ Kathañca bhikkhave atidhāvanti eke?

Some people are revolted, appalled, and disgusted by individual existence.
☸ bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā

They long for the cessation of individual existence
☸ vibhavaṃ abhinandanti

saying that ‘When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.
☸ yato kira bho ayaṃ attaṃ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṃ santaṃ etaṃ paṇītaṃ etaṃ yathāvantī (It.44).

Conclusion

If atisarati (‘to go too far’) and paṭisarati (‘to stay back’) are equivalent to atidhāvati (‘to overreach’) and oliyati (‘to hold back’), then the Diṭṭhigata Sutta shows accasārin and paccasārin have the following meaning:

• Accasārin: longing for the cessation of individual existence

• Paccasārin: being unintent upon the cessation of individual existence

Illustrations

Illustration: nāccasārī na paccasārī, neither longs for the cessation of individual existence nor is unintent upon it

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, and who has overcome this [wretched] entrenched perception, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.
☸ Yo nāccasārī na paccasārī sabbaṃ accagamā imaṃ papañcaṃ
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.8).

COMMENT

Imaṃ papañcaṃ: ‘this [wretched] entrenched perception.’ See Glossary sv Papañca. ‘This’ (imaṃ) has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’

Illustration: nāccasārī na paccasārī, neither longs for the cessation of individual existence nor is unintent upon it

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything in the world is untrue [to itself], he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.
☸ Yo nāccasārī na paccasārī sabbaṃ vitathamidanti ñatvā loke
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.9).

*Nāmarūpa

Renderings

• nāmarūpa: immaterial-factors-and-bodily-form

Introduction

Nāma: name, countable noun

Nāma means ‘name’:

• Those people whose names are such-and-such are both seen and heard. But when he has died, only a person’s name will live on to be uttered.
☸ Diṭṭhāpi sutāpi te janā yesaṃ nāmamidaṃ pavuccati
Nāmaṃyevāvasissati akkheyyaṃ petassa jantuno (Sn.v.808).

• The name Nigrodhakappa was given to that Brahman by you, Blessed One.
☸ Nigrodhakappo iti tassa nāmaṃ tayā kataṃ bhagavā brāhmaṇassa (Sn.v.344).

Nāma: immaterial-factors, uncountable noun

Nāma can also mean ‘denomination’:

• What has conquered everything? What is the most extensive thing? What is the one thing that has everything under its control?
☸ Kiṃsu sabbaṃ addhabhavi kismā bhiyyo na vijjati
Kissassa ekadhammassa sabbeva vasamanvagū ti

... Denomination has conquered everything. Denomination is the most extensive thing. Denomination is the one thing that has everything under its control.
☸ nāmaṃ sabbaṃ addhabhavi nāmā bhiyyo na vijjati
Nāmassa ekadhammassa sabbeva vasamanvagū ti (S.1.39).

Nāma cannot be called ‘name’ here (‘Name is the one thing that has all under its control’). The context requires an uncountable noun.

Nāmarūpam

In nāmarūpam, nāma is defined like this:

• Sense impression, perception, intentional effort, sensation, and the paying of attention, are called nāmaṃ.
☸ Vedanā saññā cetanā phasso manasikāro idaṃ vuccatāvuso nāmaṃ (M.1.53).

Translators usually call these five factors ‘name,’ which is unfitting. We call the group ‘immaterial factors.’

Illustrations

Illustration: nāmarūpaṃ immaterial-factors-and-bodily-form

And what is immaterial-factors-and-bodily-form, what is the origination of immaterial-factors-and-bodily-form, what is the ending of immaterial-factors-and-bodily-form, what is the practice leading to the ending of immaterial-factors-and-bodily-form?
☸ Katamaṃ panāvuso nāmarūpaṃ? Katamo nāmarūpasamudayo? Katamo nāmarūpanirodho? Katamā nāmarūpanirodhagāminī paṭipadā ti?.

• Sense impression, perception, intentional effort, sensation, and the paying of attention, are called ‘immaterial-factors.’
☸ Vedanā saññā cetanā phasso manasikāro idaṃ vuccatāvuso nāmaṃ

• The four great material phenomena and any bodily form derived from the four great material phenomena: this is called bodily form
☸ Cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpaṃ.

• These immaterial factors and this bodily form are called immaterial-factors-and-bodily-form.
☸ Idañca nāmaṃ idañca rūpaṃ idaṃ vuccatāvuso nāmarūpaṃ.

• With the origination of the stream of consciousness comes the origination of immaterial-factors-and-bodily-form.
☸ Viññāṇasamudayā nāmarūpasamudayo

• With the ending of the stream of consciousness comes the ending of immaterial-factors-and-bodily-form.
☸ Viññāṇanirodhā nāmarūpanirodho

• The practice leading to the ending of immaterial-factors-and-bodily-form is the noble eightfold path.
☸ ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā (M.1.53).

Illustration: nāmarūpaṃ immaterial-factors-and-bodily-form

When there is what, does immaterial-factors-and-bodily-form arise? What is immaterial-factors-and-bodily-form dependent on?
☸ kimhi nu kho sati nāmarūpaṃ hoti. Kiṃ paccayā nāmarūpan ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment
☸ Tassa mayhaṃ bhikkhave yoniso manasikārā ahu paññāya abhisamayo ti

When there is the stream of consciousness, immaterial-factors-and-bodily-form arises. Immaterial-factors-and-bodily-form arises dependent on the stream of consciousness.
☸ viññāṇe kho sati nāmarūpaṃ hoti viññāṇapaccayā nāmarūpan ti

“Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

When there is what, does the stream of consciousness arise? What is the stream of consciousness dependent on?
☸ kimhi nu kho sati viññāṇaṃ hoti. Kiṃ paccayā viññāṇan ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment
☸ Tassa mayhaṃ bhikkhave yoniso manasikārā ahu paññāya abhisamayo:

When there is immaterial-factors-and-bodily-form, the stream of consciousness arises. The stream of consciousness arises dependent on immaterial-factors-and-bodily-form.
☸ nāmarūpe kho sati viññāṇaṃ hoti nāmarūpapaccayā viññāṇan ti

Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

The stream of consciousness turns back at immaterial-factors-and-bodily-form; it does not go further.
☸ paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā nāparaṃ gacchati

On account of this one can be born, age and die, pass away and be reborn,
☸ Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Namely through the stream of consciousness being dependent on immaterial-factors-and-bodily-form; and immaterial-factors-and-bodily-form being dependent on the stream of consciousness.
☸ yadidaṃ nāmarūpapaccayā viññāṇaṃ viññāṇapaccayā nāmarūpaṃ (S.2.104).

*Nikanti

Renderings

• nikanti: hankering

Illustrations

Illustration: nikanti, hankering

The ascetic undertakes austerities, hankering for gains, honour, and renown
☸ tapassī tapaṃ samādiyati lābhasakkārasilokanikantihetu (D.3.44).

Illustration: nikanti, hankering

I have no fear of death and no hankering for life.
☸ maraṇe me bhayaṃ natthi nikanti natthi jīvite (Th.v.20).

Illustration: nikantiyā, hankering

If a bhikkhu’s mind is imbued with the perception of [the ever-present possibility of] death, his mind draws back, bends back, and turns away from the hankering for life, and is not attracted to it, and either indifference or loathing is established in him.
☸ Maraṇasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti (A.4.48).

*Niketa

Renderings

• niketa: permanent abode

• niketa: abode

• niketa: home

• niketin: dwelling (adjective)

Introduction

Permanent abodes

The Buddha was critical of permanent abodes, called niketā:

• Permanent abodes breed spiritual defilement.
☸ niketā jāyate rajo (Sn.v.207).

• The mindful exert themselves. They take no delight in permanent abodes. They abandon one home after another like geese leaving a lake.
☸ Uyyuñjanti satimanto na nikete ramanti te
Haṃsā va pallalaṃ hitvā okamokaṃ jahanti te (Dh.v.91).

• The bhikkhus abide like deer, free of bondage [to individual existence], and with no permanent abodes.
☸ Migā viya asaṅgacārino aniketā viharanti bhikkhavo ti (S.1.199).

Illustrations

Illustration: aniketā, with no permanent abodes

The bhikkhus abide like deer, free of bondage [to individual existence], and with no permanent abodes.
☸ Migā viya asaṅgacārino aniketā viharanti bhikkhavo ti (S.1.199).

Illustration: aniketa, with no permanent abode

Abiding with no permanent abode is always excellent.
☸ Sādhu sadā aniketavihāro (Th.v.36).

Illustration: aniketa, with no permanent abode

With home-life abandoned, wandering with no permanent abode, the sage does not create intimate relationships in the village.
☸ Okaṃ pahāya aniketasārī gāme akubbaṃ muni santhavāni (Sn.v.844).

Illustration: aniketa, with no permanent abode

‘What will I eat [tomorrow]?’ ‘Where will I eat [tomorrow]?’ ‘How uncomfortably I slept [last night]!’ ‘Where will I sleep tonight?’ The disciple in training wandering with no permanent abode should eliminate such lamentable thoughts.
☸ Kiṃsū asissāmi kuvaṃ vā asissaṃ dukkhaṃ vata settha kvajja sessaṃ
Ete vitakke paridevaneyye vinayetha sekho aniketacārī (Sn.v.970).

Illustration: niketā, permanent abode

Intimate relationships breed fear. Permanent abodes breed spiritual defilement.
☸ Santhavāto bhayaṃ jātaṃ niketā jāyate rajo (Sn.v.207).

Illustration: niketa, permanent abode

How does one wander with a permanent abode?
☸ Kathañca gahapati niketasārī hoti

One is called ‘one who wanders with a permanent abode’ through dwelling with, pursuing, and emotional bondage to the phantasm of a visible object.
☸ rūpanimittaniketavisāravinibandhā kho gahapati niketasārīti vuccati (S.3.10).

How does one wander without a permanent abode?
☸ Kathañca gahapati aniketasārī hoti.

The abiding with, pursuing, and emotional bondage to the phantasm of visible objects has been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future. Therefore the Perfect One is called one who wanders without a permanent abode.
☸ rūpanimittaniketavisāravinibandhā kho gahapati tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā. Tasmā tathāgato aniketasārīti vuccati (S.3.10).

Comment:

PED says visāra is ‘spreading, diffusion, scattering,’ which does not fit here. We therefore take the meaning of visāra from sara because both stem from the root sṛ. The meaning of sarati is ‘to go, flow, run, move along.’ Sara is ‘going, moving, following’ (PED).

Illustration: niketaṃ, abode

In whatever former birth, former state of individual existence, former abode, that the Perfect One was a human being, he abandoned malicious speech.
☸ Yampi bhikkhave tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno pisuṇaṃ vācaṃ pahāya (D.3.171).

Illustration: niketino, dwelling

Straight ahead in that direction, king, there is a people on the flank of the Himalayas endowed with wealth and energy, dwelling amongst the Kosalan people.
☸ Ujuṃ janapado rāja himavantassa passato
Dhanaviriyena sampanno kosalesu niketino (Sn.v.422).

Illustration: niketa, home

The black crow dwelling [and feasting] in its home in the charnel ground.
☸ Apaṇḍaro aṇḍasambhavo sīvathikāya niketacāriko (Th.v.599).

*Nicchāta

Renderings

• nicchātā: free of craving

• nicchātā: free of hunger

Introduction

Chāta: hungry

Chāta means hungry. For example, ‘hungry dog’ (chātā sunakhaṃ Th.v.509).

Nicchātā: free of hunger

Nicchātā can mean ‘free of physical hunger’ (nis+chātā, PED):

• One who is free of the hunger that is due to desire
☸ Sa ve icchāya nicchāto (Sn.v.707).

Nicchātā: free of craving

Nicchātā can also mean arahantship (bhikkhu nicchāto parinibbuto ti, It.48). Here the commentary says nicchāto means nittaṇho. Bodhi calls it ‘hungerless.’ When Norman follows the commentary he calls it ‘without craving’; otherwise, ‘without hunger’:

• Hungerless and quenched
☸ nicchātā nibbutā (Bodhi, A.4.411. Commentary: Nicchātā ti taṇhādiṭṭhicchātānaṃ abhāvena nicchātā).

• Free from hunger, fully quenched
☸ nicchāto parinibbuto (Bodhi, S.3.26. Commentary: Nicchāto ti nittaṇho).

• Without craving, quenched.
☸ nicchāto parinibbuto (Norman, Sn.v.735. Commentary: Nicchāto ti nittaṇho).

• Without hunger, stilled.
☸ nicchātā upasantā carissasī ti (Norman, Thī.v.168. Commentary: Nicchātā ti nittaṇhā.).

Nicchāto ti nittaṇho: on favouring the commentary

We follow the commentary in connecting nicchāto and nittaṇho because the suttas also link the words:

• Having removed [the arrow of] craving together with its origin, one is free of craving.
☸ samūlaṃ taṇhaṃ abbuyha nicchāto (S.3.26. Commentary: Nicchāto ti nittaṇho).

• Today I have the arrow [of craving] removed. I am free of craving.
☸ Sājja abbūḷhasallāhaṃ nicchātā (Thī.v.53. Commentary: Sājja abbūḷhasallāhan ti sā ahaṃ ajja sabbaso uddhaṭataṇhāsallā tato eva nicchātā).

Illustrations

Illustration: nicchātā, free of craving

Where sensuous pleasures cease, and those who have put an end to sensuous pleasures abide, surely those Venerables are free of craving. They have realised the Untroubled.
☸ Yattha kāmā nirujjhanti ye ca kāme nirodhetvā nirodhetvā viharanti addhā te āyasmanto nicchātā nibbutā (A.4.411).

Commentary: Nicchātā ti taṇhādiṭṭhicchātānaṃ abhāvena nicchātā.

Illustration: nicchātā, free of craving

In this very lifetime you will live the religious life free of craving, inwardly at peace.
☸ Diṭṭheva dhamme nicchātā upasantā carissasī ti (Thī.v.168).

Commentary: Nicchātā ti nittaṇhā.

Illustration: nicchāto, free of craving

By the subsiding of the stream of consciousness, a bhikkhu is free of craving. He has realised the Untroubled.
☸ viññāṇupasamā bhikkhu nicchāto parinibbuto ti (Sn.v.735).

Commentary: Nicchāto ti nittaṇho

Illustration: nicchāto, free of craving

For one who is free of craving, inwardly at peace, freed from inward distress, I make known the realisation of the Untroubled through having no grasping in this very lifetime.
☸ diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī ti (A.5.65).

*Nidāna

Renderings

• nidāna: reason

• nidāna: basis

• nidāna: source

• nidāna: due to

• tatonidānaṃ: on that account

Illustrations

Illustration: nidānaṃ, reason

For whatever the reason
☸ yatonidānaṃ

that entrenched perception and conception assail a man
☸ purisaṃ papañcasaññāsaṅkhā samudācaranti

if there is found nothing there to be delighted in, welcomed, or clung to
☸ ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ

this is the end of the proclivity to attachment
☸ esevanto rāgānusayānaṃ (M.1.109).

Illustration: nidāna, basis

What is the basis for the arising of sensuous yearnings?
☸ Katamo ca bhikkhave kāmānaṃ nidānasambhavo:

Sensation is the basis for the arising of sensuous yearnings
☸ phasso bhikkhave kāmānaṃ nidānasambhavo (A.3.411).

Illustration: nidāno, basis

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.
☸ upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo

When there is craving, attachment arises. Without craving, attachment does not arise.
☸ taṇhāya sati upadhi hoti taṇhāya asati upadhi na hotī ti (S.2.108).

Illustration: nidānaṃ, basis

Envy and stinginess have what is agreeable and disagreeable as their basis and origin. They are generated and produced by what is agreeable and disagreeable.
☸ Issāmacchariyaṃ kho devānaminda piyāppiyanidānaṃ piyāppiyasamudayaṃ piyāppiyajātikaṃ piyāppiyapabhavaṃ (D.2.277).

Illustration: nidānā, basis

Countless kinds of suffering arise in the world with attachment as their basis.
☸ Upadhinidānā pabhavanti dukkhā ye keci lokasmiṃ anekarūpā (Sn.v.1050).

Illustration: nidānaṃ, basis

How could anyone incline to sensuous pleasures who sees the basis of suffering?
☸ Yo dukkhamaddakkhi yato nidānaṃ kāmesu so jantu kathaṃ nameyya (S.1.117).

Illustration: nidāno, source

Where is the source of attachment and hatred?
☸ Rāgo ca doso ca kutonidānā

The source of attachment and hatred is here, [in oneself].
☸ Rāgo ca doso ca itonidāno (Sn.v.271-2).

Norman: ‘from this [body] passion and hatred have their origin.’

Illustration: nidānāni, bases; nidānaṃ, due to

Greed, hatred, and undiscernment of reality are bases for the arising of karmically consequential deeds.
☸ lobho... doso... moho nidānaṃ kammānaṃ samudayāya.

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.
☸ Yaṃ bhikkhave lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati (A.1.134).

Illustration: nidānaṃ, due to

Conduct produced from, born of, due to, originated by greed, hatred, and undiscernment of reality is spiritually unwholesome.
☸ Yaṃ bhikkhave lobho... doso... mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ taṃ kammaṃ akusalaṃ (A.1.263).

Illustration: nidānaṃ, due to

On account of sensuous pleasures, due to sensuous pleasures, as a consequence of sensuous pleasures, simply on account of sensuous pleasures,
☸ kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu

they misconduct themselves by way of body, speech, and mind.
☸ kāyena... vācāya... manasā duccaritaṃ caranti (M.1.87).

Illustration: nidānaṃ, due to

We are now experiencing painful, racking, piercing sense impression because of sensuous pleasure, due to sensuous pleasure.
☸ imehi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vediyāmā ti (M.1.305-6).

Illustration: nidānaṃ, on account of it

Having had that pile of gold coins and bullion loaded onto carts and carried away, you should have it dumped midstream in the river Ganges. For what reason? Because, householder, grief, lamentation, physical pain, psychological pain, and vexation will surely arise on account of it.
☸ imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭesu āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote osīdāpeyyāsi. Taṃ kissa hetu? Uppajjissanti hi te gahapati tatonidānaṃ sokaparidevadukkhadomanassupāyāsā ti (M.2.64).

Illustration: nidānā, on that account

For one who engages in wrongful bodily conduct, it is impossible, out of the question, that at death he would arise in the realm of happiness, in the heavenly worlds on that account, for that reason.
☸ Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ uppajjeyya netaṃ ṭhānaṃ vijjatī ti (M.3.66).

Illustration: nidānaṃ, on that account

If a man seeking an entrance to hidden treasure suddenly discovers five entrances, elation would arise in him on that account.
☸ Seyyathā pi anuruddhā puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya tassa tatonidānaṃ ubbillaṃ uppajjeyya (M.3.159).

Illustration: nidānaṃ, on that account

Suddenly, without reflecting, he would drink the beverage, he would not reject it, and on that account he would meet with death or deadly pain.
So taṃ pānīyakaṃsaṃ sahasā apaṭisaṅkhā piveyya na paṭinissajjeyya so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ (S.2.110).

*Nindā

Renderings

• nindā: criticism

• nindati: to criticise

• anindita: beyond criticism

Introduction

Nindā: criticism not blame

Praise and blame are wrongfully used as opposites in English, where praise’s opposite is in fact criticism. The problem is so deeply ingrained that ‘blameworthy’ actually means ‘worthy of criticism,’ and ‘blameless’ means ‘not worthy of criticism.’ To understand ninda, we will first discuss the difference between blame and criticism:

• Blame answers the question: ‘Who or what is responsible for something bad?’ It involves no should’s or shouldn’ts.

• Criticism means saying something should have been better, or should or shouldn’t have happened, or be the way it is.

Criticism and blame: illustration

We might either blame the cook (tell him he was responsible), or criticise him (tell him he should have been better). And though we criticise the food (it should have been better), we do not blame it, because it was not responsible.

Considering the Illustrations

Now let us consider the Illustrations to be presented below:

1) When the bhikkhu Kokālika accused bhikkhus of unvirtuous desires (S.1.150), he was saying they should have been better. Therefore he was criticising them. But he was not holding them responsible, so it was not a matter of blame.

2) When in Dhammapada verse 227 a bhikkhu talked too much, people complained. He should have been better. So it is criticism. And although the bhikkhu’s speech could be criticised (it should have been better) it cannot be blamed, because it was not responsible.

3) In Dhammapada verse 309, a man commits adultery. If people criticise him, they would be saying he should not have done it. But if her character is ruined, they could blame him, because he was responsible.

No Pāli word for blame

There is no Pāli word for ‘to blame.’ Buddhadatta’s English to Pāli Dictionary gives three words for blame: upavadati, codeti and nindati. These all in fact mean ‘to criticise’ or ‘to reprove’:

• If a bhikkhu does not fulfil the training in virtue, the Teacher criticises (upavadati) him, his discerning wise companions in the religious life criticise him, the devas criticise him, and he himself even criticises himself.
☸ satthāpi upavadati. Anuvicca pi viññū sabrahmacārī upavadanti. Devatāpi upavadanti. Attāpi attānaṃ upavadati (M.1.440).

• If a bhikkhu is wanting to reprove another (codetu), having contemplated five principles within himself he may do so:
☸ Codakenupāli bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ manasikaritvā paro codetabbo (Vin.2.250).

Illustrations

Illustration: nindiyaṃ, criticism

The bhikkhu Kokālika was reborn in hell for repeatedly criticising Venerables Sāriputta and Moggallāna as follows:

―’Bhante, Sāriputta and Moggallāna have unvirtuous desires and are dominated by unvirtuous desires.’
☸ pāpicchā bhante sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṅgatā ti.

The Buddha later reflected:

―’He who praises one deserving criticism, or criticises one deserving praise, accumulates demerit with his mouth, by which he finds no happiness.
☸ Yo nindiyaṃ pasaṃsati taṃ vā nindati yo pasaṃsiyo
Vicināti mukhena so kaliṃ kalinā tena sukhaṃ na vindati (S.1.150-153).

Illustration: aninditā, beyond criticism

Having eliminated the stain of stinginess together with its origin, they are beyond criticism.
☸ Vineyya maccheramalaṃ samūlaṃ aninditā (A.2.63).

Illustration: nindanti, criticise; anindito, beyond criticism

[People] criticise one who sits silently. They criticise one who speaks a lot. They even criticise one who speaks moderately. There is no one beyond criticism in the world.
☸ Nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
Mitabhāṇimpi nindanti natthi loke anindito (Dh.v.227).

Illustration: nindaṃ, criticism

The man negligently applied [to the practice] who pursues another’s wife meets with four states: the accumulation of demerit; insomnia; thirdly, criticism; fourthly, hell.
☸ Cattāri ṭhānāni naro pamatto āpajjati paradārūpasevī
Apuññalābhaṃ na nikāmaseyyaṃ nindaṃ tatiyaṃ nirayaṃ catutthaṃ (Dh.v.309).

Illustration: nindāya, criticism

In the midst of the assembly, engaged in dispute, [each] is desirous of praise, but anxious about the outcome. If his argument is refuted he becomes downcast. Shaken by criticism, he seeks his opponent’s weak spots.
☸ Yutto kathāyaṃ parisāya majjhe pasaṃsamicchaṃ vinighātī hoti
Apāhatasmiṃ pana maṅku hoti nindāya so kuppati randhamesi (Sn.v.826).

Illustration: nindā, criticism

Eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions, namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.
☸ aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati: lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti (A.2.188).

*Nipaka; Nepakka

Renderings

• nipaka: mindful

• nipaka: aware

• nepakka: awareness

Introduction

The problem of nipaka

The meaning of nipaka is unsettled. Translators render it as follows:

• PED: intelligent, clever, prudent, wise.

• Bodhi: worthy (M.3.154).

• Bodhi: alert (A.3.138).

• Norman: zealous (Sn.v.1038; Dh.v.328).

• Horner: intelligent (M.1.340).

• Horner: apt (Vin.1.350).

• Ireland: discerning (It.93).

Nepakka (nipaka’s noun) is a quality that a good bhikkhu is keen to develop (satinepakke tibbacchando hoti, D.3.253). Although ‘discernment’ would fit well here as a quality to strive for, could a bhikkhu be fittingly described as eager to develop zeal, or alertness, or intelligence?

Not discernment

Developing the quality of nipaka is considered part of ethical conduct, together with sato (sato ca nipako ca. Etadānuttariyaṃ bhante purisasīlasamācāre D.3.107). This counts against nipaka being ‘discerning,’ which is part of penetrative discernment not ethical conduct―although this is somewhat unclear in the scriptures, because of the division changes. For example, the Mahāsīhanāda Sutta would place discernment under paññāsampadā (D.1.174), and sato not under sīlasampadā (D.1.172), but under cittasampadā (D.1.173). But nonetheless, the point is clear: however the factors are divided, nipaka is not part of paññā, so it is not discernment.

Nipaka and sati

Nipaka and nepakka are repeatedly linked to sati. For example:

• ‘There are bhikkhus who are nipakā nipakavuttino who abide with their minds well established in the [contemplation of the] four bases of mindfulness’ (nipakā nipakavuttino te catusu satipaṭṭhānesu sūpaṭṭhitacittā viharanti M.1.339). Nipakā is therefore a quality of those who practise satipaṭṭhāna.

• ‘A bhikkhu is mindful. He is possessed of paramount mindfulness and nepakka’ (bhikkhu satimā hoti paramena satinepakkena samannāgato D.3.267). Here, nepakka is part of satimā hoti.

This suggests that sati and nepakka both mean ‘mindfulness,’ though when the words occur together, we call nepakka ‘awareness’ and nipaka ‘aware.’

Adjective for conduct

Finding the correct word for nipaka is again challenged where it is used as an adjective for ‘conduct.’ Here, ‘mindful’ seems the only way to resolve the translation:

• There are, Kandaraka, bhikkhus in this community of bhikkhus who are disciples in training whose virtue is consistent, whose conduct is consistent, who are mindful, whose conduct is mindful. They abide with their minds well established in the [contemplation of the] four bases of mindfulness.
☸ Santi pana kandaraka bhikkhū imasmiṃ bhikkhusaṅghe sekhā santatasīlā santatavuttino nipakā nipakavuttino. Te catusu satipaṭṭhānesu sūpaṭṭhitacittā viharanti (M.1.339).

Illustrations

Illustration: nipaka, aware

Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.
☸ Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti (A.3.138).

Illustration: nipako, aware

One who is proficient [in discerning] the telltale signs of the mind, and who knows the sweetness of physical seclusion, being meditative, aware, and mindful, can attain unworldly pleasure.
☸ Cittanimittassa kovido pavivekarasaṃ vijāniya
Jhāyaṃ nipako patissato adhigaccheyya sukhaṃ nirāmisan ti (Th.v.85).

Illustration: nipakā, aware

Those of peaceful minds, who are aware, mindful, and meditative, rightly see the nature of reality, and long not for sensuous pleasures.
☸ Ye santacittā nipakā satimanto ca jhāyino
Sammā dhammaṃ vipassanti kāmesu anapekkhino (It.39).

Illustration: nipako, aware

Therefore vigorously apply yourself [to the practice]. Be aware and mindful right here and now. Having heard my word, train yourself in the quenching of the ego.
☸ Tenahātappaṃ karohi idheva nipako sato
Ito sutvāna nigghosaṃ sikkhe nibbānamattano (Sn.v.1062).

Illustration: nipako, aware

Abandoning the five hindrances, ever energetic, he enters the jhānas. His mind is concentrated. He is aware and mindful.
☸ Pañcanīvaraṇe hitvā niccaṃ āraddhaviriyo
Jhānāni upasampajja ekodi nipako sato (A.3.354).

Illustration: nepakkena, awareness

A bhikkhu is mindful. He is possessed of paramount mindfulness and awareness. He recalls and recollects what was done and said long ago.
☸ Puna ca paraṃ āvuso bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā (D.3.267).

Illustration: nepakkena, awareness

In this regard a bhikkhu is keenly eager to develop mindfulness and awareness and his dedication to this does not dwindle away in the course of time
☸ Satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo (D.3.253).

Illustration: nipakassa, mindful

For one whose āsavas are destroyed, who is mindful and meditative, having reached the end of birth and death, he does not strain for he has reached the Far Shore.
☸ khīṇāsavassa nipakassa jhāyino
Pappuyya jātimaraṇassa antaṃ nāyūhati pāragato hi soti (S.1.48).

Illustration: nipakaṃ mindful

If one should find a mindful companion, a wise comrade of good disposition, then, overcoming all adversities, pleased and mindful, one should live the religious life with him.
☸ Sace labhetha nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Abhibhuyya sabbāni parissayāni careyya tenattamano satimā (Sn.v.45; M.3.154; Dh.v.328; Vin.1.350).

Illustration: nipako, mindful

One who is not vain or puffed up, who is mindful, whose sense faculties are restrained [from grasping, through mindfulness], looks glorious in rag-robes. He is like a lion in a mountain cave.
☸ Anuddhato acapalo nipako saṃvutindriyo
Sobhati paṃsukūlena sīho va girigabbhare (Th.v.1081).

Illustration: nipakā, mindful

Thus living in unity, being mindful, you will put an end to suffering.
☸ Tato samaggā nipakā dukkhassantaṃ karissathā ti (Sn.v.283; A.4.172).

Illustration: nipakā, mindful

There are, Kandaraka, bhikkhus in this community of bhikkhus who are disciples in training whose virtue is consistent, whose conduct is consistent, who are mindful, whose conduct is mindful. They abide with their minds well established in the [contemplation of the] four bases of mindfulness.
☸ Santi pana kandaraka bhikkhū imasmiṃ bhikkhusaṅghe sekhā santatasīlā santatavuttino nipakā nipakavuttino. Te catusu satipaṭṭhānesu sūpaṭṭhitacittā viharanti (M.1.339).

*Nibbāna; Nibbuta; Nibbuti

Renderings

Nibbāna & Parinibbāna

• nibbāna: highest pleasure

• nibbāna: quenching

• nibbāna: the Untroubled

• nibbānapada: Untroubled State

• parinibbāna: passing away to the Untroubled-without-residue

Nibbāyati & Parinibbāyati

• nibbāyati: to go out

• parinibbāyati: to become untroubled

• parinibbāyati: to realise the Untroubled

• parinibbāyati: to pass away to the Untroubled-without-residue

Nibbuto & Parinibbuto

• nibbuto: quenched, extinguished

• nibbuto: inwardly at peace

• nibbuto: realised the Untroubled (standing, in verse, for parinibbuto)

• parinibbuto: realised the Untroubled

• parinibbuto: passed away to the Untroubled-without-residue

Miscellaneous

• nibbuti: inward peace

• parinibbānagato: realised the Untroubled

• anupādisesāya nibbānadhātuyā parinibbuto: passed away to the Untroubled-without-residue

Introduction

Nibbāna: not beyond words

To ask whether nibbāna is either something or nothing is a question outside the range of conception (appapañcaṃ papañceti) (A.2.161). But although nibbāna is beyond conception, it is clearly not beyond words, as is proven by its many epithets.

Nibbāna: the via negativa

Nibbāna can be named in positive terms, ‘what it is,’ the via positiva; or in negative terms, ‘what it is not,’ the via negativa. For example, consider the list of thirty-three epithets at S.4.368-373. The positives are, for example, the Peaceful (santañca), the Sublime (paṇītañca), the Auspicious (sivañca). The negatives are, for example, the Unoriginated (asaṅkhatañca), the Uninclined (anatañca), freedom from perceptual obscuration (anāsavañca).

But if nibbāna is beyond conception, and therefore unapproachable by the via positiva, we would not have expected this list to include positives, except on one condition: that the positives are concealed negatives. That is, we call nibbāna ‘peaceful’ but mean ‘free of unpeacefulness’; ‘sublime’ but mean ‘free of unsublimeness’; ‘auspicious’ but mean ‘free of inauspiciousness.’ And so on.

Nibbuto: etymology

Nibbuto is two words represented in Sanskrit by nivṛta, quenched, and nirvṛta, motionless, both past participles of vṛ (PED). Thus nibbuto is the extinguishing of fire and also the spiritual quality of an arahant:

• the fire is extinguished
☸ aggi nibbuto (M.1.487).

• I am inwardly at peace
☸ nibbuto’ham (M.2.237).

Nibbuto means peace not quenching

The two meanings, ‘extinguished’ and ‘inwardly at peace’, are ‘used promiscuously in the one word because of their semantic affinity,’ says PED. Thus, referring to the arahant, nibbuto is sometimes wrongly called ‘quenched’ but the scriptures do not support this. They do not say, for instance, that in arahantship rāgadosamoha or the āsavas are quenched. The Buddha said one should know nibbuto as peace (santī ti nibbutiṃ ñatvā Sn.v.933) and other suttas support this, linking nibbuto to peaceful qualities, for example:

• inwardly at peace, freed from inward distress
☸ nibbuto sītibhūto (M.1.341).

• I obtain inward calm and inward peace
☸ labhāmi paccattaṃ samathaṃ labhāmi paccattaṃ nibbutin ti (M.1.323).

• Knowing inward peace as Peace
☸ santī ti nibbutiṃ ñatvā (Sn.v.933).

Likewise, nibbuto is contrasted with unpeaceful qualities, for example:

• inwardly at peace amidst the violent
☸ attadaṇḍesu nibbutaṃ (M.2.196, Dh.v.406).

• Inwardly at peace amidst those who are tormented [by spiritual defilement]
☸ ḍayhamānesu nibbuto (Th.v.1060).

Therefore in the context of arahantship nibbuto means peace. Our term for this is ‘inwardly at peace’ (adjective) or ‘inward peace’ (nibbuti, noun).

Nibbāna and quenching

Nibbāna shares the vṛ root, and therefore like nibbuto, has two meanings: quenching and the Untroubled.

• the quenching of a lamp
☸ pajjotasseva nibbānaṃ (S.1.159).

• one who has realised the Untroubled.
☸ nibbānappatto (S.2.18).

The confusion between meanings is made more probable when the scriptures compare the attainment of arahantship (vimokkho) to the quenching (nibbāna) of a flame. For example, the bhikkhunī Paṭācārā said:

• The deliverance of my mind was like the quenching of the lamp.
☸ padīpasseva nibbānaṃ vimokkho ahu cetaso (Thī.v.116).

But arahantship does not involve anything being quenched. The nibbāna of arahantship is repeatedly linked elsewhere to ‘destruction.’ For example:

• With the destruction of all forms of craving comes the complete passing away and ending [of originated phenomena], nibbāna
☸ sabbaso taṇhānaṃ khayā asesavirāganirodho nibbānaṃ (Ud.32-3).

• The destruction of attachment, hatred, and undiscernment of reality: this is called nibbāna.
☸ rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati nibbānan ti (S.4.251).

Nibbāna, peace and the Untroubled

Our rendering of nibbāna as ‘the Untroubled’ stems firstly from its relationship to our rendering for nibbuto (‘inwardly at peace’), and secondly from the Attadīpa Sutta (S.3.43) and the Bhaddāli Sutta (M.1.446). Bodhi translates the Bhaddāli Sutta like this:

• ‘Suppose a horse trainer obtains a fine thoroughbred colt. He first makes him used to wearing the bit. While the colt is being made to get used to wearing the bit, because he is doing something that he has never done before, he displays some writhing, scuffling and trembling, but through constant repetition and gradual practice, he becomes peaceful in that action (so abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati)’ (Bodhi, S.3.43).

Bodhi says ‘the verb used here is the verbal form of parinibbāna and could be literally, though erroneously, translated, “He attains final Nibbāna in that action” (MLDB n.668). Although ‘peaceful’ indeed suits the context, the via negativist would say ‘untroubled.’

In the Attadīpa Sutta (S.3.43) a bhikkhu accepts the changeable nature of the five aggregates, and so is not agitated when they change. Therefore he abides happily. The text says sukhaṃ viharaṃ bhikkhu tadaṅganibbuto ti vuccati: ‘a bhikkhu who abides happily is said to be untroubled in that respect,’ meaning with respect to the change of the aggregates. Bodhi, however, says (CDB p.883) ‘a bhikkhu who abides happily is said to be quenched in that respect.’ In the note to this (CDB p.1055 n.56) he says the phrase might have been rendered ‘“one who has attained Nibbāna in that respect” i.e. only in regards to a particular freedom.’ But if he had used ‘peaceful,’ as he did at M.1.446, his translation would have read more naturally: ‘a bhikkhu who abides happily is said to be peaceful in that respect,’ and this would have once again supported our ‘untroubled.’

Two aspects of nibbāna

The scriptures distinguish two aspects of nibbāna:

1) the Untroubled-with-residue
☸ saupādisesā nibbānadhātu

2) the Untroubled-without-residue
☸ anupādisesā nibbānadhātu

1) The Untroubled-with-residue involves the destruction of rāgadosamoha by the living arahant (tassa yo rāgakkhayo dosakkhayo mohakkhayo ayam vuccati saupādisesā nibbānadhātu). Being ’with residue’ means the arahant has unperished sense faculties and therefore continues to experience what is pleasing and displeasing, both pleasure and pain (pañcindriyāni yesaṃ avighātattā manāpāmanāpaṃ paccanubhoti sukhadukkhaṃ paṭisaṃvedeti) (It.38).

2) The Untroubled-without-residue refers to the passing away of the arahant, for whom sense impression ceases (tassa idheva bhikkhave sabbavedayitāni anabhinanditāni sītibhavissanti), who utterly abandons all modes of being (pahaṃsu te sabbabhavāni tādino, It.38- 9).

The Untroubled-without-residue is sometimes called ‘final nibbāna,’ but the idea that the nibbāna at death is somehow more ‘final’ than the Untroubled-with-residue has no support in the scriptures.

Nibbāna and parinibbāna

Parinibbāna is sometimes considered to be the nibbāna attained by the arahant at death, but the scriptures do not support this. For example, consider these passages:

1) I make known the realisation of the Untroubled (parinibbānaṃ) through having no grasping in this very lifetime.
☸ diṭṭheva dhamme... anupādā paññāpemī ti (A.5.65).

2) He who has realised the Untroubled (parinibbānagato) via a path made by himself... he is a bhikkhu.
☸ Pajjena katena attanā parinibbānagato... sa bhikkhu (Sn.v.514).

The effect of the pari- prefix is explained like this:

• ‘The prefix pari- converts the noun from the expression of a state into the expression of the achievement of that state. Thus nibbāna means the state of release, parinibbāna the attaining of that state’ (Bodhi, CDB p.49).

This rule does not apply to verbs and past participles because the verbs are never expressions of a state, whereas the past participles are always expressions of a state. Our renderings are as follows:

1) Verbs:

• nibbāyati: to go out

• parinibbāyati: to become untroubled

• parinibbāyati: to realise the Untroubled

• parinibbāyati: to pass away to the Untroubled-without-residue

2) Past participles:

• nibbuto: quenched, extinguished

• nibbuto: inwardly at peace

• nibbuto: realised the Untroubled (standing, in verse, for parinibbuto)

• parinibbuto: realised the Untroubled

• parinibbuto: passed away to the Untroubled-without-residue

Parinibbuto: two meanings

Parinibbuto means either:

1) realised the Untroubled, or

2) passed away to the Untroubled-without-residue

Consider the following quotes:

• He has realised the Untroubled. He awaits the inevitable hour [fully consciously and mindfully].
☸ parinibbuto kaṅkhati kālaṃ (Th.v.1218).

• One is free of craving. One has realised the Untroubled.
☸ nicchāto parinibbuto (S.3.26).

• Here the Perfect One passed away to the Untroubled-without-residue
☸ idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto ti pi (D.2.141).

Nibbuto: in verse

In verse, parinibbuto is often abbreviated to nibbuto.

• One who has realised the Untroubled through being without grasping, he is what I call a Brahman.
☸ anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ (Sn.v.638).

But this point could be argued. For example, the passage would also make sense if rendered ‘One who is inwardly at peace through being without grasping.’ But the mention of Brahman (i.e. arahant) makes our rendering more likely.

Sometimes the context suggests that nibbuto does not mean parinibbuto:

Inwardly at peace amidst the violent
☸ attadaṇḍesu nibbutaṃ (M.2.196; Dh.v.406).

It makes less sense to render this: ‘realised the Untroubled amidst the violent.’

Nibbuti

Nibbuti may or may not imply arahantship. For example:

• A bhikkhu knows that “When I pursue, develop, and cultivate this view, I obtain inward calm and inward peace
☸ imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto(labhāmi paccattaṃ samathaṃ labhāmi paccattaṃ nibbutin ti (M.1.323).

• All his perceptually obscuring states are destroyed and he attains inward peace
☸ Khīyanti āsavā sabbe nibbutiñcādhigacchatī ti. (Th.v.586).

Non-Buddhist ascetics: highest happiness

For non-Buddhist ascetics, nibbāna meant ‘highest pleasure’:

• When the attā is enjoying itself, provided with and possessed of the five varieties of sensuous pleasure, at that point it has attained to the highest pleasure in this lifetime
☸ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī ti (D.1.36).

Parinibbanti: to pass away to the Untroubled-without-residue

PED and Norman accept the spelling parinibbanti without comment. The word also occurs at A.4.98; Dh.v.126; It.93; Sn.v.765. The commentary to S.4.128 glosses parinibbanti as parinibbāyanti.

• Those free of perceptually obscuring states pass away to the Untroubled-without-residue.
☸ parinibbanti anāsavā (S.4.128).

Illustrations: nibbāna; parinibbāna

Illustration: nibbānaṃ, quenching

The deliverance of his mind [from individual existence] was like the quenching of a lamp
☸ pajjotasseva nibbānaṃ vimokkho cetaso ahūti (S.1.159).

Illustration: parinibbānāya, extinguish

A person given to maliciousness has compassion to extinguish it.
☸ vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya.

A person given to killing has refraining from killing to extinguish it.
☸ pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya.

A person given to stealing has refraining from stealing to extinguish it.
☸ adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya (M.1.45).

Illustration: nibbāna, the Untroubled

This, bhikkhu, is a designation for the Untroubled: the elimination of attachment, hatred, and undiscernment of reality.
☸ Nibbānadhātuyā kho etaṃ bhikkhu adhivacanaṃ rāgavinayo dosavinayo mohavinayo ti (S.5.8).

Illustration: nibbāna, the Untroubled

The destruction of craving, Rādha, is the Untroubled.
☸ taṇhakkhayo hi rādha nibbānan ti (S.3.190).

Illustration: nibbāna, the Untroubled

One is fit to be called a bhikkhu who has realised the Untroubled in this lifetime.
☸ diṭṭhadhammanibbānappatto bhikkhū ti alaṃ vacanāya (S.2.18).

Illustration: nibbāna, Untroubled

‘In this regard, Hemaka, in regards to pleasant things which are seen, heard, sensed, or cognised, the dispelling of fondness and attachment is the Untroubled, the Unshakeable State.
☸ Idha diṭṭhasutamutaviññātesu piyarūpesu hemaka
Chandarāgavinodanaṃ nibbānapadamaccutaṃ (Sn.v.1086).

Illustration: nibbānapada, Untroubled State

Longing for the Untroubled State.
☸ Nibbānapadābhipatthayāno (Sn.v.365).

Illustration: parinibbānaṃ, passing away to the Untroubled-without-residue

Tonight in the last watch will be the ascetic Gotama’s passing away to the Untroubled-without-residue.
☸ ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati (D.2.149).

Illustration: parinibbātu, pass away to the Untroubled-without-residue; parinibbāna, passing away to the Untroubled-without-residue

Bhante, let the Blessed One now pass away to the Untroubled-without-residue! Let the Sublime One now pass away to the Untroubled-without-residue! Now is the time for the Blessed One’s passing away to the Untroubled-without-residue!
☸ Parinibbātu'dāni bhante bhagavā parinibbātu sugato parinibbānakālo'dāni bhante bhagavato ti (S.5.262).

Illustration: parinibbutesu, passed away to the Untroubled-without-residue

The assembly [of bhikkhus] appears to me empty now that Sāriputta and Moggallāna have passed away to the Untroubled-without-residue.
☸ parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu (S.5.164).

Illustration: parinibbāyī, one who realises the Untroubled

He is one who realises the Untroubled with effort in this very lifetime
☸ diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti (A.2.155).

Illustrations: nibbuta

Illustration: nibbuto, extinguished

Ego completely extinguished.
☸ abhinibbutatto (Sn.v.456).

Illustration: nibbutaṃ, quenched

An iron ball that had been heated all day:

After a time it was cool and quenched.
☸ aparena samayena sītaṃ nibbutaṃ (D.2.335).

Illustration: nibbuto, extinguished

When a fire has used up its fuel:

Being without fuel material it is reckoned as extinguished.
☸ anāhāro nibbuto'teva saṅkhaṃ gacchatī ti (M.1.486-7).

Illustration: nibbuto, go out

I hope, dear, that the fire did not go out.
☸ kacci te tāta aggi na nibbuto ti (D.2.340).

Illustration: nibbuto, extinguished

My fire is extinguished.
☸ nibbuto’gini (Sn.v.19).

Comment:

‘Fire’ here perhaps means the three fires: the fire of attachment, hatred, undiscernment of reality (rāgaggī dosaggi mohaggi) (D.3.217).

Illustration: nibbuto, inwardly at peace

Inwardly at peace amidst those who are tormented [by spiritual defilement].
☸ ḍayhamānesu nibbuto (Th.v.1060).

Illustration: nibbuto, inwardly at peace

‘The bhikkhu who in the face of sensuous pleasures lives the religious life with reflectiveness, free of craving, ever mindfully, and inwardly at peace, for him there are no states of spiritual instability.
☸ Kāmesu brahmacariyavā vītataṇho sadā sato
Saṅkhāya nibbuto bhikkhu tassa no santi iñjitā (Sn.v.1041).

Illustration: nibbuto, realised the Untroubled

Through the destruction of attachment, hatred, and undiscernment of reality he has realised the Untroubled.
☸ rāgadosamohakkhayā sa nibbuto ti (D.2.136).

Comment:

In verse, parinibbuto is often abbreviated to nibbuto.

Illustration: nibbutā, realised the Untroubled

Through knowledge [of things according to reality] the wise have realised the Untroubled.
☸ Aññāya nibbutā dhīrā (S.1.24).

Comment:

In verse, parinibbuto is often abbreviated to nibbuto.

Illustration: nibbutā, realised the Untroubled

You are freed from inward distress. You have realised the Untroubled.
☸ sītibhūtāsi nibbutā ti (Thī.v.16).

Comment:

In verse, parinibbuto is often abbreviated to nibbuto.

Illustration: anupādisesāya nibbānadhātuyā parinibbuto, passed away to the Untroubled-without-residue

Here the Perfect One passed away to the Untroubled-without-residue
☸ idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto ti pi (D.2.140).

Comment:

Anupādisesāya nibbānadhātuyā parinibbuto: ‘passed away to the Untroubled in relation to the Untroubled-without-residue.’

Illustrations: nibbuti

Illustration: nibbutiṃ, inward peace

Knowing inward peace as Peace, he should not be negligent in [practising] Gotama’s training system.
☸ Santī ti nibbutiṃ ñatvā sāsane gotamassa napamajjeyya (Sn.v.933).

Illustration: nibbutiṃ, inward peace

I will exchange ageing for agelessness, the torment [of spiritual defilement] for inward peace, for supreme inward peace, for unsurpassed safety from [the danger of] bondage [to individual existence].
☸ Ajaraṃ jiramānena tappamānena nibbutiṃ
Nimissaṃ paramaṃ santiṃ yogakkhemaṃ anuttaran ti (Th.v.32).

*Nibbidā; Nibbindati

Renderings

• nibbidā: disillusionment

• nibbidā: disillusionment [with sensuous pleasure]

• nibbidā: disillusionment [with originated phenomena]

• nibbindati: to be disillusioned

• nibbindati: to be disillusioned [with originated phenomena]

Introduction

With specified objects

Nibbidā and nibbindati often have specified objects. For example:

• disillusioned with bodily form
☸ rūpasmimpi nibbindati (S.3.21).

• disillusionment with old age and death
☸ jarāmaraṇassa ce bhikkhu nibbidāya (S.2.18).

With a broad specified object

Sometimes they have a broad specified object e.g. ‘originated phenomena’:

• disillusioned with all originated phenomena
☸ sabbasaṅkhāresu nibbindituṃ (S.2.191).

With a broad unspecified object due to abbreviation

Sometimes the object is unspecified due to abbreviation. For example, a bhikkhu who realises the nature of the five aggregates becomes disillusioned with each of them (rūpasmimpi nibbindati... viññāṇasmimpi nibbindati S.3.21). The sutta continues:

• Being disillusioned, he is unattached.
☸ nibbindaṃ virajjati

This nibbindaṃ means ‘being disillusioned with all five aggregates’, which are unspecified due to abbreviation.

With a broad object implied by context

Sometimes a broad object is indicated by the context. For example, in twenty five years since his going forth [into the ascetic life], Venerable Sappadāsa attained not a moment’s inward peace, being oppressed by attachment to sensuous pleasure (kāmarāgena addito). So he picked up a razor in order to cut a vein:

• Then proper contemplation arose in me. The danger [of sensuous pleasure] became apparent [to me]; and disillusionment [with originated phenomena] was firmly established [in me]
☸ Tato me manasikāro yoniso udapajjatha
Ādīnavo pāturahu nibbidā samatiṭṭhatha (Th.v.409).

... Whereupon my mind was liberated [from perceptually obscuring states].
☸ tato cittaṃ vimucci (Th.v.410).

Because it led to arahantship, we take the object of nibbidā to be originated phenomena (sabbasaṅkhārā), not just sensuous pleasure.

Rendering a broad object: ‘originated phenomena’ or ‘things’?

In the scriptures, the five aggregates are collectively called either ‘originated phenomena’ (saṅkhārā), or ‘things’ (dhammā), for example in this quote:

• Bodily form... fields of sensation are unlasting
☸ Rūpaṃ bhikkhave aniccaṃ... viññāṇaṃ aniccaṃ

... Bodily form... fields of sensation are void of personal qualities
☸ Rūpaṃ bhikkhave anattā... viññāṇaṃ anattā.

... All originated phenomena (saṅkhārā) are unlasting;
☸ sabbe saṅkhārā aniccā

... All things (dhammā) are void of personal qualities
☸ sabbe dhammā anattā ti (M.1.228).

Therefore consider again the phrase we used above:

• Being disillusioned, he is unattached.
☸ nibbindaṃ virajjati

This could be rendered as either:

1) Being disillusioned [with all things], he is unattached [to all things].

2) Being disillusioned [with originated phenomena], he is unattached [to originated phenomena].

For stylistic reasons we choose the latter, for example in this passage:

• For one who knows and sees things according to reality, there is no need to harbour the aspiration: ‘May I be disillusioned [with originated phenomena] and unattached [to originated phenomena]’:
☸ Yathābhūtaṃ bhikkhave jānato passato na cetanāya karaṇīyaṃ nibbindāmi virajjāmī ti.

... It is quite natural that one who knows and sees things according to reality, is disillusioned [with originated phenomena] and unattached [to originated phenomena].’
☸ Dhammatā esā bhikkhave yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati (A.5.3).

Illustrations

Illustration: nibbida, disillusionment

He who abides contemplating things conducive to psychological bondage with disillusionment abandons attachment, hatred, and undiscernment of reality.
☸ Saṃyojaniyesu bhikkhave dhammesu nibbidānupassī viharanto rāgaṃ pajahati dosaṃ pajahati mohaṃ pajahati (A.1.51).

Illustration: nibbidāya, disillusionment

The noble disciple is

• indifferent to the visual sense of the past,
atītasmiṃ cakkhusmiṃ anapekkho hoti

• he does not long for the visual sense of the future,
anāgataṃ cakkhuṃ nābhinandati

• he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it
paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti (S.4.4).

Illustration: nibbida, disillusionment

An attitude of disillusionment with all originated phenomena will be as present to me as it might in relation to a murderer with a drawn sword
☸ sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati seyyathā pi ukkhittāsike vadhake (A.3.443).

Illustration: nibbindati, disillusioned

Bhikkhus, contemplate the visual sense properly. Recognise the unlastingness of the visual sense according to reality.
☸ Cakkhuṃ bhikkhave yoniso manasikarotha cakkhu aniccatañca yathābhūtaṃ samanupassatha

When a bhikkhu, reflecting properly upon the visual sense, recognises the unlastingness of the visual sense according to reality, he is disillusioned with the visual sense.
☸ cakkhusmimpi nibbindati (S.4.142).

Illustration: nibbindathā, disillusioned

A ‘carbuncle’ is a metaphor for this [wretched human] body made of the four great material phenomena.
☸ 'Gaṇḍo ti kho bhikkhave imasseva cātummahābhūtikassa kāyassa adhivacanaṃ

It has nine openings, nine orifices.
☸ tassa nava vanamukhāni nava abhedanamukhāni

Whatever oozes out of them is foul, foul-smelling, and disgusting.
☸ yaṃ kiñci paggharati asuciññeva paggharati duggandhaññeva paggharati jegucchiyaññeva paggharati

Therefore be disillusioned with this [wretched human] body
☸ Tasmātiha bhikkhave imasmiṃ kāye nibbindathā ti (A.4.386).

Illustration: nibbidāya, disillusionment [with sensuous pleasure]

Then Yasa, having awoken sooner than usual saw his retinue asleep: one with a lute in her arm, one with a tabor under her chin, one with a drum under her arm, one with dishevelled hair, one who was dribbling, and others who were muttering. One would think it was a charnel ground before one’s eyes (hatthappattaṃ susānaṃ maññe).

Seeing this, the danger [of sensuous pleasure] became apparent to him (disvānassa ādīnavo pāturahosi). His mind was established in disillusionment [with sensuous pleasure] (nibbidāya cittaṃ saṇṭhāsi) (Vin.1.15).

Comment:

This disillusionment did not lead to arahantship, so we do not parenthesise it ‘disillusionment [with originated phenomena].’

Illustration: nibbindati, disillusioned [with originated phenomena]

Bodily form is intrinsically unsatisfactory... fields of sensation are intrinsically unsatisfactory. Seeing thus, the noble disciple is disillusioned with bodily form... fields of sensation.
☸ rūpaṃ bhikkhave... viññāṇaṃ dukkhā. Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati... viññāṇasmimpi nibbindati.

Being disillusioned [with originated phenomena], he is unattached [to originated phenomena]. Being unattached [to originated phenomena], he is liberated [from perceptually obscuring states].
☸ Nibbindaṃ virajjati. Virāgā vimuccati (S.3.21).

Illustration: nibbindati, disillusioned [with originated phenomena]

For one who knows and sees things according to reality, there is no need to harbour the aspiration: ‘May I be disillusioned with and unattached [to originated phenomena]’:
☸ Yathābhūtaṃ bhikkhave jānato passato na cetanāya karaṇīyaṃ nibbindāmi virajjāmī ti.

It is natural that one who knows and sees things according to reality, is disillusioned with and unattached [to originated phenomena].’
☸ Dhammatā esā bhikkhave yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati (A.5.3).

Illustration: nibbindituṃ, to be disillusioned

Unlasting are originated phenomena.
☸ evaṃ aniccā bhikkhave saṅkhārā

Unenduring are originated phenomena.
☸ evaṃ addhuvā bhikkhave saṅkhārā

Unconsoling are originated phenomena.
☸ evaṃ anassāsikā bhikkhave saṅkhārā.

It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.
☸ yāvañcidaṃ bhikkhave alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ (A.4.101).

Illustration: nibbindituṃ, to be disillusioned

A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.
☸ pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.

It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.
☸ Yāvañcidaṃ bhikkhave alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ (S.2.181-2).

Illustration: nibbindati, disillusioned; nibbindaṃ disillusioned [with originated phenomena]

The noble disciple is disillusioned with

• pleasant sense impression
☸ sukhāyapi vedanāya nibbindati

• unpleasant sense impression
☸ dukkhāyapi vedanāya nibbindati

• neutral sense impression
☸ adukkhamasukhāyapi vedanāya nibbindati

Being disillusioned [with originated phenomena] he is unattached [to originated phenomena].
☸ nibbindaṃ virajjati

Being unattached [to originated phenomena] he is liberated [from perceptually obscuring states].
☸ virāgā vimuccati (M.1.500).

*Nimitta

Renderings

• nimitta: hint

• nimitta: boundary mark

• nimitta: sexual organ

• nimitta: phenomena

• nimitta: quality

• nimitta: aspect

• nimitta: attribute

• nimitta: body mark

• nimitta: telltale sign

• nimitta: grounds

• nimitta: practice

• nimitta: way of practice

• nimitta: abiding phenomenon

• mukhanimitta: facial image

• samādhinimitta: object of meditation

• pubbanimitta: preindication

• pubbanimitta: premonitory sign

• animitta dhātu: the unabiding phenomenon

• animitta cetosamādhi: inward collectedness that is focused upon the unabiding [phenomena]

• animitta cetovimutti: liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]

Introduction

Nimitta: phantasm

A phantasm is a mental representation of a sense object that one attaches to and pursues:

• If a bhikkhu sees a visible object via the visual sense,
☸ cakkhunā rūpaṃ disvā

... and his mind pursues the phantasm of the visible object,
☸ rūpanimittānusāri viññāṇaṃ hoti

... is tied to the sweetness of the phantasm of the visible object,
☸ rūpanimittassādagathitaṃ

... then his mind is called ‘distracted and scattered externally’
☸ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati (M.3.225).

Nimitta: not ‘mental image’

Visual phantasms could be called ‘mental images,’ but not all phantasms are visual, so ‘image’ is incorrect for nimitta. For example:

• In hearing an audible object via the auditory sense, if his mind pursues the phantasm of the audible object
☸ Sotena saddaṃ sutvā saddanimittānusārī viññāṇaṃ hoti

• In knowing a mentally known object via the mental sense, if his mind pursues the phantasm of the mentally known object
☸ Manasā dhammaṃ viññāya dhammanimittānusāri viññāṇaṃ hoti

Reification: overcome by focusing upon the unabiding phenomenon

Phantasms persist in the mind if sense objects are ‘reified’; that is, if sense objects are seen as real and unchanging. Phantasms are overcome by focusing upon the unabiding phenomenon. This is the end of reification.

• It is impossible, friend, out of the question, that one might develop and cultivate the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon], make it one’s vehicle and practice, carry it out, pursue it, and properly undertake it, yet the mind would still pursue phantasms. There is no such possibility.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya atha ca panassa nimittānusārī viññāṇaṃ bhavissati ti ti netaṃ ṭhānaṃ vijjati.

... For this is the liberation from all abiding phenomena, namely the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon].
☸ Nissaraṇaṃ hetaṃ āvuso sabbanimittānaṃ yadidaṃ animittā cetovimutti (A.3.292).

We will discuss the nature of the unabiding phenomenon below.

Nimitta: abiding phenomena

Nimitta can mean ‘abiding phenomenon,’ which means a phenomenon that is regarded as an actual, existing thing instead of an everchanging condition. Abiding phenomena are illusions produced by attachment, hatred, and undiscernment of reality (rāgo kho bhante nimittakaraṇo doso nimittakaraṇo moho nimittakaraṇo, S.4.296-7). A meditator can choose to not focus on abiding phenomena, and instead focus on ‘the unabiding phenomenon’ (animitta dhātu M.1.297). For fuller versions of the quotes here, see Illustrations below.

Focusing upon the unabiding phenomenon equals perceiving the passing away and ending [of originated phenomena]

Focusing on the unabiding phenomenon (i.e. the animittadhātu) is equivalent to perceiving the passing away and ending [of originated phenomena]. This can be proven in four steps as follows:

1) Attaining the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon] (animittāya cetovimuttiyā samāpattiyā) involves these steps:

• not focusing upon any abiding phenomenon
☸ sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon
☸ animittāya ca dhātuyā manasikāro (M.1.297).

2) ‘Any/all abiding phenomena’ (sabbanimittāni) means the senses, their objects, and the phenomena involved in sense impression, as this passage shows:

• He perceives all phenomena (sabbanimittāni) differently. He sees the visual sense differently, he sees visible objects differently... .
☸ sabbanimittāni aññato passati cakkhuṃ aññato passati rūpe aññato passati... mano aññato passati dhamme aññato passati manoviññāṇaṃ aññato passati manosamphassaṃ aññato passati yampidaṃ mano samphassapaccayā uppajjati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati (S.4.50).

3) Not focusing upon any abiding phenomenon (sabbanimittānañca amanasikāro) is equivalent to the etaṃ santaṃ reflection, as this passage shows:

• A bhikkhu reflects thus: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ Idhānanda bhikkhu evaṃ manasikaroti: etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan ti

... In this way his winning of inward collectedness is such that though he does not contemplate the visual sense or visible object... nor what is seen, heard, sensed, cognised, attained, sought after, thought out by mind, all that he does not contemplate, but yet he still contemplates.
☸ evaṃ kho ānanda siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasikareyya na rūpaṃ manasikareyya... yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi na manasikareyya manasi ca pana kareyyā ti (A.5.321).

4) The etaṃ santaṃ reflection equals the perceptions of non-attachment to and ending [of originated phenomena]. This is obvious in the passage in 3). The following passages also show it:

• And what, Ānanda, is the perception of the passing away [of originated phenomena]?
☸ virāgasaññā

... In this regard, Ānanda, a bhikkhu... contemplates thus: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the Untroubled.
☸ etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nibbānan ti (A.5.110).

• What is the perception of the ending [of originated phenomena]?
☸ nirodhasaññā.

... In this regard, Ānanda, a bhikkhu... contemplates: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the ending [of originated phenomena], the Untroubled.
☸ etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo nirodho nibbānan ti (A.5.110).

Thus focusing upon the unabiding phenomenon is equivalent to perceiving the passing away and ending of originated phenomena.

Focusing upon the unabiding phenomenon means the disappearance of personal identity

That the etaṃ santaṃ reflection, and therefore the animittadhātu, is equivalent to the disappearance of the illusions of personal identity and personal ownership, and of the proclivity to self-centredness is indicated in the following passage:

• In this regard a bhikkhu reflects thus: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ Idhānanda bhikkhuno evaṃ hoti etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānanti.

... In this way his winning of inward collectedness would be such that regarding this [wretched human] body together with its consciousness he would have no illusions of personal identity or personal ownership, and no proclivity to self-centredness. Likewise in all external phenomena he would have no illusions of personal identity or personal ownership, and no proclivity to self-centredness.
☸ Evaṃ kho ānanda siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu

... He would so enter and abide in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, that he would have no illusions of personal identity or personal ownership, and no proclivity to self-centredness.
☸ yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyya (A.1.133).

Illustrations

Illustration: nimitte, hint

But though Venerable Ānanda was given such a broad hint by the Blessed One, such an obvious suggestion, he was unable to perceive it.
☸ Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ (S.5.259).

Illustration: nimittaṃ, boundary mark

I allow you to agree upon a boundary. And thus should it be agreed upon:
☸ anujānāmi bhikkhave sīmaṃ sammannituṃ. Evañca pana bhikkhave sammannitabbā.

First, boundary marks should be announced
☸ Paṭhamaṃ nimittā kittetabbā

A boundary mark consisting of a hillside, a rock, a grove, a tree, a road, an anthill, a river, a body of water.
☸ pabbatanimittaṃ pāsāṇanimittaṃ vananimittaṃ rukkhanimittaṃ magganimittaṃ vammikanimittaṃ nadīnimittaṃ udakanimittaṃ (Vin.1.106).

Illustration: nimittaṃ, sexual organ

Sexual organ penetrated by a sexual organ, a reproductive organ by a reproductive organ, even if only the diametre of a sesame seed.
☸ yo nimittena nimittaṃ aṅgajātena aṅgajātaṃ antamaso tilaphalamattampi paveseti (Vin.1.28).

Illustration: nimittesu, phenomena

Knowing and seeing what in this [wretched human] body together with its consciousness and all external phenomena, do the illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness not exist?
☸ Kathaṃ pana bhante jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī ti? (M.3.18).

Illustration: nimittāni, phenomena

Through profoundly understanding the whole teaching, he perceives all phenomena differently.
☸ sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati

He sees the visual sense differently, he sees visible objects differently... whatever sense impression that arises due to mental sensation... that too he sees differently.
☸ cakkhuṃ aññato passati rūpe... cakkhuviññāṇaṃ... cakkhusamphassaṃ... yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati (S.4.50).

Illustration: nimittaṃ, quality

There is the quality of loveliness:
☸ Atthi bhikkhave subhanimittaṃ

Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.
☸ Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya (S.5.64).

Illustration: nimittaṃ, quality

Avoid the quality of loveliness that is associated with attachment
☸ Nimittaṃ parivajjehi subhaṃ rāgūpasaṃhitaṃ (S.1.188).

Illustration: nimitta, aspect

In seeing a visible object via the visual sense do not grasp its aspects and features.
☸ Cakkhunā rūpaṃ disvā mā nimittaggāhī mānuvyañjanaggāhī (M.3.134).

Illustration: nimittaṃ, aspect

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect,
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto (S.4.76).

Illustration: nimittaṃ, aspect

Ignoring the aspect of shape but contemplating the aspect of light.
rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasikaromi (M.3.161).

Illustration: nimittā, attributes

You have the traits, marks, and attributes of a householder
☸ Te hi te gahapati ākārā te liṅgā te nimittā yathā taṃ gahapatissā ti (M.1.360).

Illustration: nimitta, body marks

Experts in body marks and conformations (i.e. physiognomists)
☸ vyañjananimittakovidā (D.3.152).

Illustration: nimittaṃ, telltale signs

Suppose a wise, competent, proficient cook presented a king or a royal minister with various kinds of savoury dishes. Such a cook would notice his master’s telltale signs.
☸ paṇḍito viyatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti:

‘Today this dish pleased my master’ or ‘He reached for this one’ or ‘He took a lot of this one’ or ‘He praised this one’
☸ idaṃ vā me ajja bhattu sūpeyyaṃ ruccati imassa vā abhiharati imassa vā bahuṃ gaṇhāti imassa vā vaṇṇaṃ bhāsati

That cook gains gifts of clothing, wages and bouses. Why? Because that wise, competent, proficient cook notices his master’s telltale signs.
☸ Tathā hi so bhikkhave paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti (S.5.151).

Illustration: nimittaṃ, telltale sign

As he abides contemplating the nature of the body, his mind becomes collected, his defilements are abandoned.
☸ Tassa kāye kāyānupassino viharato cittaṃ samādhiyati upakkilesā pahīyanti

He notices that telltale sign.
☸ so taṃ nimittaṃ uggaṇhāti.

That wise, competent, proficient bhikkhu gains pleasant states of meditation in this lifetime and mindfulness and full consciousness. For what reason?
☸ Sakho so bhikkhave paṇḍito viyatto kusalo bhikkhu lābhī ceva hoti diṭṭhadhammasukhavihārānaṃ lābhī hoti satisampajaññassa. Taṃ kissa hetu:

Because that wise, competent, proficient bhikkhu notices the telltale signs of his own mind.
☸ tathā hi so bhikkhave paṇḍito vyatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī ti (S.5.151-2).

Illustration: nimittassa, telltale signs

One who is proficient [in discerning] the telltale signs of the mind.
☸ Cittanimittassa kovido (Th.v.85).

Illustration: pubbanimittāni, premonitory sign

When a deva is due to pass away from the group of devas, five premonitory signs appear:
☸ pañcassa pubbanimittāni pātubhavanti

his garlands wither, his clothes get dirty, his armpits sweat, his body radiance fades, he no longer enjoys his throne.
☸ mālā milāyanti vatthāni kilissanti kacchehi sedā muccanti kāye dubbaṇṇiyaṃ okkamati sake devo devāsane nābhiramatī ti (It.76-7).

Illustration: pubbanimittaṃ, preindication

Bhikkhus, this is the foretoken and preindication of the rising of the sun, namely dawn.
Suriyassa bhikkhave udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ aruṇaggaṃ (S.5.30).

Illustration: pubbanimittaṃ, preindication

So, too, for a bhikkhu this is the foretoken and preindication of the arising of the noble eightfold path, namely virtuous friendship.
☸ evameva kho bhikkhave bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ kalyāṇamittatā

When a bhikkhu has a virtuous friend, it is to be expected that he will develop this noble eightfold path
☸ Kalyāṇamittassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati (S.5.30).

Illustration: nimittaṃ, image

A woman or man examining their facial image in a bowl of clear water.
☸ acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno (A.5.92).

Illustration: nimittaṃ, grounds

There has arisen in me this faculty of physical-plus-psychological neutral experience. That arises with grounds, with a source, with mental factors, with necessary conditions.
☸ uppannaṃ kho me idaṃ upekkhindriyaṃ. Tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ (S.5.215).

Illustration: nimittaṃ, grounds

Unvirtuous, spiritually unwholesome factors arise with grounds, not without grounds. By abandoning those grounds those unvirtuous, spiritually unwholesome factors do not exist.
☸ Sanimittā bhikkhave uppajjanti pāpakā akusalā dhammā no animittā. Tasseva nimittassa pahānā evaṃ te pāpakā akusalā dhammā na honti (A.1.82).

Illustration: samādhinimittaṃ, object of meditation

He carefully concentrates on an object of meditation
☸ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti (A.1.115).

Illustration: samādhinimittaṃ, meditation object

A bhikkhu fosters a favourable meditation object,
☸ Idha bhikkhave bhikkhu uppannaṃ bhaddakaṃ samādhinimittaṃ anurakkhati

• the mental image of a skeleton
☸ aṭṭhikasaññaṃ

• the mental image of a maggot-infested corpse
☸ puḷavakasaññaṃ

• the mental image of a discoloured corpse
☸ vinīlakasaññaṃ

• the perception of a festering corpse
☸ vipubbakasaññaṃ

• the mental image of a cut up corpse
☸ vicchiddakasaññaṃ

• the mental image of a bloated corpse
☸ uddhumātakasaññaṃ (A.2.16-7).

Illustration: nimitte, meditation object

That bhikkhu should direct his mind towards some faith inspiring meditation object.
☸ kismiñcideva pasādaniye nimitte cittaṃ paṇidahitabbaṃ (S.5.156).

Illustration: nimittaṃ, ways of practice

A bhikkhu who is applied to the higher mental states should focus on three ways of practice not exclusively, but from time to time: inward collectedness, effort, and detached awareness
☸ Adhicittamanuyuttena bhikkhave bhikkhunā tīṇi nimittāni kālena kālaṃ manasikātabbāni kālena kālaṃ samādhinimittaṃ manasikātabbaṃ kālena kālaṃ paggahanimittaṃ manasikātabbaṃ kālena kālaṃ upekkhānimittaṃ manasikātabbaṃ.

• If such a bhikkhu focuses exclusively on the practice of inward collectedness it is likely that his mind will fall into indolence
☸ ekantaṃ samādhinimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya

• If he focuses exclusively on the practice of effort it is likely that his mind will fall into restlessness
☸ ekantaṃ paggahanimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya

• If he focuses exclusively on the practice of detached awareness it is likely that his mind will be not properly collected for the destruction of perceptually obscuring states
☸ ekantaṃ upekkhānimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ na sammā samādhiyetha āsavānaṃ khayāya (A.1.256).

Illustration: nimittāni, ways of practice; nimittaṃ, meditation object

A bhikkhu who is applied to the higher mental states should from time to time focus on five ways of practice.
☸ Adhicittamanuyuttena bhikkhave bhikkhunā pañca nimittāni kālena kālaṃ manasikātabbāni. Katamāni pañca?

When a bhikkhu is focusing on some meditation object that arouses unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality
☸ Idha bhikkhave bhikkhunā yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi.

• then he should focus on some other meditation object connected with what is spiritually wholesome.
☸ tena bhikkhave bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasikātabbaṃ kusalūpasaṃhitaṃ

• then he should examine the danger of those thoughts, that they are spiritually unwholesome, blameworthy, and have an unpleasant karmic consequence
☸ tena bhikkhave bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo itipime vitakkā akusalā itipime vitakkā sāvajjā itipime vitakkā dukkhavipākāti

• then he should arouse unmindfulness and inattention towards those thoughts
☸ tena bhikkhave bhikkhunā tesaṃ vitakkānaṃ asati amanasikāro āpajjitabbo.

• then he should pay attention to the dynamic quality of those thoughts
☸ tena bhikkhave bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ

• then he should beat down, restrain, crush mind with the mind
tena bhikkhave bhikkhunā dante’bhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ.

• Thus, those unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality are abandoned.
☸ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti (M.1.118-122).

Illustration: nimittaṃ, practice

There are the practice of inward calm, the practice of inward composure:
☸ Atthi bhikkhave samathanimittaṃ avyagganimittaṃ

Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of inward collectedness and the perfection through spiritual cultivation of the arisen enlightenment factor of inward collectedness.
☸ tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā (S.5.66).

Illustration: nimittānaṃ, perception of any abiding phenomenon; animittāya dhātuyā, the unabiding phenomenon

Two necessary conditions for the attainment of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]
☸ dve kho āvuso paccayā animittāya cetovimuttiyā samāpattiyā

• not focusing upon any abiding phenomenon
☸ sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon
☸ animittāya ca dhātuyā manasikāro

Three necessary conditions for the persistence of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]
☸ Tayo kho āvuso paccayā animittāya cetovimuttiyā ṭhitiyā

• not focusing upon any abiding phenomenon
☸ sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon,
☸ animittāya ca dhātuyā manasikāro

• a prior aspiration [for its persistence]
☸ pubbeva abhisaṅkhāro

To emerge, there must be

• focusing upon the perception of all abiding phenomena
☸ sabbanimittānañca manasikāro

• not focusing upon the unabiding phenomenon
☸ animittāya ca dhātuyā amanasikāro (M.1.297).

Illustration: nimitta, perception of any abiding phenomenon

In this regard, by not focusing upon any abiding phenomenon, a bhikkhu enters and abides in the inward collectedness that is focused upon the unabiding [phenomena].
☸ Idha bhante bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati

This is called the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]...
☸ ayaṃ vuccati bhante animittā cetovimutti... (S.4.296-7).

Illustration: nimitta, abiding phenomenon

Attachment, bhante, is a producer of abiding phenomena. Hatred is a producer of abiding phenomena. Undiscernment of reality is a producer of abiding phenomena.
☸ rāgo kho bhante nimittakaraṇo doso nimittakaraṇo moho nimittakaraṇo (S.4.296-7).

Illustration: animitto cetosamādhi, inward collectedness that is focused upon the unabiding [phenomena]; nimittānaṃ, any abiding phenomenon; nimittā, phantasm

Venerable MahāMoggallāna said this:

‘Here, friends, while I was alone in solitary retreat, a reflection arose in my mind thus: ‘It is said, “inward collectedness that is focused upon the unabiding [phenomena]; inward collectedness that is focused upon the unabiding [phenomena].” What now is the inward collectedness that is focused upon the unabiding [phenomena]?’
☸ Animitto cetosamādhi animitto cetosamādhīti vuccati katamo nu kho animitto cetosamādhī ti

Then, friends, it occurred to me:
☸ Tassa mayhaṃ āvuso etadahosi

In this regard a bhikkhu, by not focusing upon any abiding phenomenon,
☸ Idha bhikkhu sabbanimittānaṃ amanasikārā

enters and abides in the inward collectedness that is focused upon the unabiding [phenomena].
☸ animittaṃ cetosamādhiṃ upasampajja viharati

This is called the inward collectedness that is focused upon the unabiding [phenomena].
☸ ayaṃ vuccati animitto cetosamādhī ti.

Then, friends, by not focusing upon any abiding phenomenon,
☸ So khvāhaṃ āvuso sabbanimittānaṃ amanasikārā

I entered and dwelt in inward collectedness that is focused upon the unabiding [phenomena].
☸ animittaṃ cetosamādhiṃ upasampajja viharāmi

While I abided therein my mind pursued phantasms.
☸ tassa mayhaṃ āvuso iminā vihārena viharato nimittānusārī viññānam hoti

Then, friends, the Blessed One came to me by means of psychic power and said:
☸ Atha kho maṃ āvuso bhagavā iddhiyā upasaṅkamitvā etadavoca

‘Moggallāna, Moggallāna, do not be negligent, brahman, in [practising] inward collectedness that is focused upon the unabiding [phenomena].
☸ moggallāna moggallāna mā brāhmaṇa animittaṃ cetosamādhiṃ pamādo

• Steady your mind in inward collectedness that is focused upon the unabiding [phenomena]
☸ animittena cetosamādhismiṃ cittaṃ saṇṭhapehi

• Concentrate your mind in inward collectedness that is focused upon the unabiding [phenomena]
☸ animittena cetosamādhismiṃ cittaṃ ekodiṃ karohi

• Compose your mind in inward collectedness that is focused upon the unabiding [phenomena]
☸ animitte cetosamādhismiṃ cittaṃ samādahāti (S.4.263-269).

Comment:

At D.3.249, it says that one who has developed animitta cetovimuttī, it is impossible, out of the question, that his mind would pursue phantasms. So, Moggallāna’s attainment must have been weakly developed.

*Niyāma

Renderings

• niyāma: the way [of rightness comprised of spiritually wholesome factors]

• sammattaniyāmaṃ: the way of rightness [comprised of spiritually wholesome factors]

• niyāmaṃ kusalesu dhammesu sammattaṃ: the way of rightness comprised of spiritually wholesome factors

Introduction

PED: definition

PED says niyāma means ‘way, way to an end or aim, esp. to salvation, right way (sammattaniyāma); method, manner. practice.’

Niyāma: abbreviation

Niyāma is an abbreviation that occurs only in verse. The expanded form seen in prose is: niyāmaṃ kusalesu dhammesu sammattaṃ. Bodhi apparently agrees, because, commenting on S.1.196, he says ‘Niyāma here no doubt represents sammattaniyāma,’ which is the abbreviation used in prose.

Niyāma: in verse

In verse, niyāma occurs in the following ways:

• They have reached and realised the way [of rightness comprised of spiritually wholesome factors].
☸ niyāmagataddasā (Verse: S.1.196).

• One who has realised the way [of rightness comprised of spiritually wholesome factors]
☸ niyāmadassī (Verse: Sn.v.371).

Niyāma: in prose

In prose, niyāma occurs in the following ways:

• They have entered the way of rightness comprised of spiritually wholesome factors
☸ okkamati niyāmaṃ kusalesu dhammesu sammattaṃ (A.1.121).

• to enter the way of rightness comprised of spiritually wholesome factors
☸ niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ (A.3.175-6).

• one who has entered the way of rightness [comprised of spiritually wholesome factors]
☸ okkanto sammattaniyāmaṃ (S.3.225).

• he could enter the way of rightness [comprised of spiritually wholesome factors]
☸ sammattaniyāmaṃ okkamissatī (A.3.441).

Conclusion

From this we see:

1) Niyāma is always ‘entered’ in prose, and always ‘realised’ in verse.

2) In prose, niyāma is always associated with ‘rightness’ (sammatta), and in translating verse, this term should be parenthesised.

2) Where, in prose, kusalesu dhammesu is missing, it should be parenthesised.

‘Way of rightness comprised of spiritually wholesome factors’: tautology

‘Rightness’ (sammatta) is defined as the tenfold path:

• There are these ten factors of rightness. Which ten? The tenfold path of right factors.
☸ Dasa ime bhikkhave sammattā. Katame dasa: sammādiṭṭhi sammā saṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti (A.5.240).

‘What is spiritually wholesome’ (kusala) is defined in the same way:

• What is spiritually wholesome? The tenfold path of right factors.
☸ katamañca bhikkhave kusalaṃ. Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṃ sammāvimutti (A.5.241).

Therefore ‘the way of rightness comprised of spiritually wholesome factors’ is tautological.

Illustrations

Illustration: niyāma, the way [of rightness comprised of spiritually wholesome factors]

Indeed, for the sake of many the Sage attained enlightenment, for the bhikkhus and bhikkhunīs who have reached and realised the way [of rightness comprised of spiritually wholesome factors].
☸ Bahūnaṃ vata atthāya bodhiṃ ajjhagamā muni
Bhikkhūnaṃ bhikkhunīnañca ye niyāmagataddasā (S.1.196).

Comment

Bodhi says: ‘Niyāma here no doubt represents sammattaniyāma.’

Illustration: sammattaniyāmaṃ, the way of rightness [comprised of spiritually wholesome factors]

One who has faith in [the significance of] these teachings and is intent on them is called a ‘faith follower,’ one who has entered the way of rightness [comprised of spiritually wholesome factors], entered the plane of spiritually outstanding people, transcended the plane of the common man.
☸ Yo bhikkhave ime dhamme evaṃ saddahati adhivuccati ayaṃ vuccati saddhānusārī okkanto sammattaniyāmaṃ sappurisabhumiṃ okkanto vītivatto puthujjanabhumiṃ (S.3.225).

Illustration: sammattaniyāmaṃ, the way of rightness [comprised of spiritually wholesome factors],

That without being well-adapted to and patient [with originated phenomena] he could enter the way of rightness [comprised of spiritually wholesome factors] is impossible
☸ Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī ti netaṃ ṭhānaṃ vijjati (A.3.441).

Illustration: niyāmaṃ kusalesu dhammesu sammattaṃ, the way of rightness comprised of spiritually wholesome factors

If one is possessed of five factors, though one listens to the teaching it is not possible to enter the way of rightness comprised of spiritually wholesome factors. Which five? ... if one is aggressive and hardhearted towards the teacher
☸ suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi... dhammadesake āhatacitto hoti khilajāto (A.3.175-6).

Illustration: niyāmaṃ kusalesu dhammesu sammattaṃ, the way of rightness comprised of spiritually wholesome factors

The explanation of the teaching is made available for the sake of the person who will enter the way of rightness comprised of spiritually wholesome factors only if he gets to see the Perfect One and hear the teaching and discipline, and will not do so if he fails to see the Perfect One and hear the teaching and discipline.
☸ Tatra bhikkhave yvāyaṃ puggalo labhanto'va tathāgataṃ dassanāya no alabhanto labhanto'va tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. Imaṃ kho bhikkhave puggalaṃ paṭicca dhammadesanā anuññātā (A.1.122).

*Niyyāna

Renderings

• niyyāna: salvation

• niyyāna: deliverance [from suffering]

• niyyānaṃ bhavati: to march forth

Introduction

Niyyānaṃ bhavati: to march forth

In its unexalted sense, niyyāna means ‘going out, departure,’ says PED, as here:

• The king will march forth; the king will not march forth;
☸ raññaṃ niyyānaṃ bhavissati. Raññaṃ aniyyānaṃ bhavissati (D.1.9).

Niyyāna: salvation

For brahmans niyyāna was the highest attainment, meaning union with Brahmā, i.e. ‘salvation’:

• This indeed is the direct path, the straight way, which leads to salvation, which leads the one who practises it to union with Brahmā.
☸ ayameva ujumaggo ayamañjasāyano niyyāṇiko niyyāti takkarassa brahmasahavyatāya (D.1.235).

Niyyāna: deliverance [from suffering]

For Buddhists niyyāna has three associations:

1) freedom from suffering (dukkhā pamuccati)

2) inward peace (upasama)

3) enlightenment (sambodha)

These associations support us calling niyyāna ‘deliverance [from suffering].’

1) This I tell you: This deliverance [from suffering] for the world [of beings] has been declared to you [by me] in accordance with truth. In this way [the world of beings] is released from suffering.
☸ Etaṃ lokassa niyyānaṃ akkhātaṃ vo yathātathaṃ
Etaṃ vo ahamakkhāmi evaṃ dukkhā pamuccati (Sn.v.172).

2) Where a teacher is not perfectly enlightened, the teaching is ill-proclaimed, ill-expounded, and does not lead to deliverance [from suffering], or to inward peace. It is expounded by one who is not perfectly enlightened.
☸ satthā ca hoti asammāsambuddho dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito (D.3.120).

3) These teachings which are wholesome, noble, and which lead to deliverance [from suffering] and to enlightenment.
☸ Ye te bhikkhave kusalā dhammā ariyā niyyānikā sambodhagāmino (Sn.p.139).

Niyyānika and saṃsāra

PED says niyyānika means ‘leading out (of saṃsāra),’ but niyyānika cannot be rendered as such because it is never in the suttas directly linked to saṃsāra.

Illustrations

Illustration: niyyānaṃ, deliverance [from suffering]

What is that grasping because of which the world [of beings] suffers hardship? Being asked about deliverance [from suffering], tell me how [the world of beings] is released from suffering.
☸ Katamaṃ taṃ upādānaṃ yattha loko vihaññati
Niyyānaṃ pucchito brūhi kathaṃ dukkhā pamuccati (Sn.v.170).

Illustration: niyyānikā, lead to deliverance [from suffering]

But, Ānanda, in regard to those thoughts which are noble, and which lead to deliverance [from suffering], and lead the one who practises them to the complete destruction of suffering, that is to say unsensuous thought, benevolent thought, compassionate thought, he thinks: 'I will think thoughts like these.'
Ye ca kho ime ānanda vitakkā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Seyyathīdaṃ nekkhamma vitakko avyāpādavitakko avihiṃsāvitakko iti evarūpe vitakke vitakkessāmī ti (M.3.113-4).

Illustration: niyyānikā, lead to deliverance [from suffering]

The seven factors of enlightenment when developed and cultivated are noble and lead to deliverance [from suffering], and lead the one who practises them to the complete destruction of suffering.
☸ Ime kho bhikkhave satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyāti (S.5.82).

*Nirodha

Renderings

• nirodha: ending

• nirodha: ending [of originated phenomena]

• nirodhāya: to put an end to

• niruddho hoti: is ended

• nirujjhati: to cease

• nirodheti: to put an end to, to be stopped

• nirodhiko: destructive

Introduction

Nirodha: ending not cessation

PED says nirodha ‘is synonymous with nibbāna and parinibbāna; it may be said to be even a stronger expression as far as the active destruction of the causes of life is concerned.’ Nirodha is therefore better represented in ‘ending’ than ‘cessation,’ though some translators prefer to call it ‘stopping’:

• This is the stopping of anguish.
☸ ayaṃ dukkhanirodho ti (Horner, M.1.9).

• This is the stopping of misery
☸ ayaṃ dukkhanirodho (Norman, Sn.p.140).

Nirodho plus named object

Nirodha always means the ending of something; it never means just ‘ending.’ This is most obvious, of course, when it has a named object. For example, the Rahogata Sutta describes the ‘successive ending of originated phenomena,’ calling it anupubbasaṅkhārānaṃ nirodho:

• The successive ending of originated phenomena is explained by me.
☸ mayā anupubbasaṅkhārānaṃ nirodho akkhāto

... For one who attains first jhāna, speech is ended.
☸ paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti

... For one who attains second jhāna, thinking and pondering are ended...
☸ dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti...

... For one who attains the ending of perception and sense impression, perception and sense impression are ended.
☸ saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti

... For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ Khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (Rahogata Sutta, S.4.217).

Nirodho means ‘ending of the five aggregates’

Sometimes nirodha occurs without a named object. This has always been perplexing, because it once led Venerable Ānanda to question the Buddha on the matter:

―’Bhante, it is said, ‘Ending, ending.’ Through the ending of what things is ending spoken of?’
☸ Nirodho nirodho ti bhante vuccati katamesānaṃ kho bhante dhammānaṃ nirodhā nirodho ti vuccatī ti?

―’Bodily form, Ānanda, is unlasting, originated, and dependently arisen. It is destined to be destroyed, to disappear, to pass away, to cease. Through its ending, ending is spoken of.
☸ Rūpaṃ kho ānanda aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Tassa nirodhā nirodho ti vuccati

The same is said about the other aggregates, and the sutta concludes:

―’It is through the ending of these things, Ānanda, that ending is spoken of.’
☸ Imesaṃ kho ānanda dhammānaṃ nirodho nirodho ti vuccatī ti (S.3.24).

Thus if nirodha has no designated object, then this sutta says the five aggregates are the object. Other suttas support this principle, though in slightly different terms, as we will see.

Nirodho means ‘ending of originated phenomena’

The Anupubbanirodha Sutta (A.4.456) describes the same steps as the Rahogata Sutta, but calls it anupubbanirodho not anupubbasaṅkhārānaṃ nirodho, where nirodha (ending) is therefore an abbreviation for saṅkhārānaṃ nirodha (ending of originated phenomena). The conclusion to the sutta should therefore be parenthesised accordingly:

• It is in reference to this that the successive ending [of originated phenomena] is spoken of by the Blessed One.
☸ Ettāvatā pi kho āvuso anupubbanirodho vuttā bhagavatā (A.4.456).

Nirodho means ‘ending of perception and sense impression’

The Sattadhātu Sutta (S.2.151) links nirodha to ‘ending of perception and sense impression’. Because this is likewise the final step in the Rahogata Sutta, we can be sure that nirodha again means the ending of originated phenomena:

• The phenomenon of the ending of perception and sense impression is a phenomenon attained with the ending [of originated phenomena].
☸ yāyaṃ bhikkhu saññāvedayitanirodhadhātu ayaṃ dhātu nirodhaṃ paṭicca paññāyatī ti (Sattadhātu Sutta, S.2.151).

Thus although unnamed objects of nirodha can be explained differently, for example as the five aggregates, or as originated phenomena, the scriptures consistently agree that nirodha always has an object, and is never simply ‘ending.’

Step-by-step ending, and continuous ending

When the Rahogata Sutta describes the ‘successive ending of originated phenomena,’ it is step-by-step ending:

• For one who attains first jhāna, speech is ended. For one who attains second jhāna, thinking and pondering are ended.
☸ paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti... (Rahogata Sutta, S.4.217).

But nirodha can also mean ending as a continuous process:

• In this regard, some person in relation to the visual sense abides contemplating ending, perceiving ending, experiencing ending continuously, without a break, uninterruptedly, intent upon it mentally, penetrating it with penetrative discernment
☸ idha bhikkhave ekacco puggalo cakkhusmiṃ nirodhānupassī viharati nirodhasaññī nirodhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno (A.4.146).

The goal of practice: ending

Where nirodha is the goal of one’s practice, nibbida is often included in the formula, as follows:

• The noble disciple is indifferent to the visual sense of the past, he does not long for the visual sense of the future, he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it.
☸ sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti (S.4.4).

• Devas and men find enjoyment, pleasure, and satisfaction in individual existence. When the teaching is taught to them to put an end to individual existence, their minds do not become energised, serene, settled, and intent upon it.
☸ bhavārāmā bhikkhave devamanussā bhavaratā bhavasammuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne na cittaṃ pakkhandati na pasīdati na santiṭṭhati nādhimuccati (It.44).

Practising for the ending of objects

The idea of practising for the ending of objects is shown in the following two quotes to involve not delighting (anabhinanditāni):

1) Just as an oil lamp burns because of oil and a wick, and with the exhaustion of the oil and wick it is extinguished through lack of fuel, so too, bhikkhus... a bhikkhu knows that with the demise of the body, and with the ending of life, all sense impression being not delighted in will be dissipated right here in this world.
☸ Seyyathā pi bhikkhave telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho bhikkhave bhikkhu... kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāti sītibhavissantīti pajānātī' ti (S.4.213-4).

2) And what is the vanishing of bodily form... of fields of sensation?
☸ rūpassa atthaṅgamo... viññāṇassa atthaṅgamo

In this regard, one does not take delight in, welcome, or persist in cleaving.
☸ Idha bhikkhave bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati (S.3.13-15).

Ablative nirodhā: ‘from’ or ‘with’

The ablative nirodhā occurs in the reverse sequence of paṭiccasamuppāda (called paṭiloma at Ud.2). The Ablative shows motive, cause, reason, and can be translated by ‘for,’ ‘on account of,’ ‘by reason of,’ ‘through’ (PGPL, 600 xi). We render it as ‘with.’ For example:

• With (=on account of) the ending of birth comes the ending of old age and death.
☸ Jātinirodhā jarāmaraṇanirodho ti (S.2.8-9).

• With (=on account of) the ending of nourishment, what is brought about is destined to cease
☸ Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhamman ti (S.2.48).

Ablative nirodhā: ‘to put an end to’

The ablative ‘shows motive, cause, reason,’ says Duroiselle (para 600, xi), therefore nirodhā/nirodhāya can mean ‘to put an end to.’ For example:

• To put an end to craving for states of individual existence, allow me to go forth [into the ascetic life].
☸ Bhavataṇhāya nirodhā anujānātha pabbajissāmi (Thī.v.458).

• To put an end to attachment, two things should be developed. Which two? Inward calm and insightfulness.
☸ Rāgassa bhikkhave nirodhāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca (A.1.100).

Other examples are given below.

Illustrations

Illustration: nirodhāya, to put an end to

A person overpowered and overcome by suffering roams abroad in search of someone who knows a spell or two to put an end to this suffering
☸ dukkhena abhibhūto pariyādinna citto bahiddhā pariyeṭṭhiṃ ājjati ko ekapadaṃ dipadaṃ pajānāti imassa dukkhassa nirodhāyā ti (A.3.416).

Illustration: nirodhāya, to put an end to

While the teaching is being explained to someone to put an end to personal identity...
☸ yassa kassaci sakkāya nirodhāya dhamme desiyamāne (M.1.435).

Illustration: nirodhāya, to put an end to

And applying himself in what way, carpenter, is he doing so to put an end to spiritually unwholesome thoughts?
☸ Kathaṃ paṭipanno ca thapati akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti (M.2.28).

Illustration: nirujjhanti, cease; nirodhetvā, to put an end to

Where sensuous pleasures cease, and those who have put an end to sensuous pleasures abide, surely those Venerables are free of craving. They have realised the Untroubled.
☸ Yattha kāmā nirujjhanti ye ca kāme nirodhetvā nirodhetvā viharanti addhā te āyasmanto nicchātā nibbutā (A.4.410).

Illustration: nirodhetabbaṃ, to be stopped

One who thinks that thinking and pondering can be stopped might as well think he could catch the wind in a net, or arrest the flow of the river Ganges with his fist.
☸ vātaṃ vā so jālena bādhetabbaṃ maññeyya yo vitakkavicāre nirodhetabbaṃ maññeyya sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyyāti (S.4.298).

Illustration: nirodhāya, ending

This is called a bhikkhu who is applying himself to the complete destruction of suffering, and to the ending of old age and death.
Ayaṃ vuccati bhikkhave bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno hoti jarāmaraṇanirodhāya (S.2.81).

Illustration: nirodho, ending

With the ending of sense impression comes the ending of craving.
vedanānirodhā taṇhānirodho ti (D.2.34).

Illustration: nirodho, ending

With the ending of birth comes the ending of old age and death.
☸ Jātinirodhā jarāmaraṇanirodho ti (S.2.8-9).

Illustration: nirodho, ending

The ending of individual existence is the Untroubled.
☸ Bhavanirodho nibbānaṃ (A.5.9).

Illustration: nirodha, ending

This is the practice leading to the ending of personal identity
☸ Ayaṃ kho pana bhikkhave sakkāya nirodhagāminī paṭipadā (M.3.284).

Illustration: nirodho, ending of originated phenomena; niruddhā hoti, is ended

Ānanda, I have taught the successive ending of originated phenomena.
☸ anupubbasaṅkhārānaṃ nirodho akkhāto

For one who attains:

• first jhāna, speech is ended.
☸ vācā niruddhā hoti

• second jhāna, thinking and pondering are ended.
☸ vitakkavicārā niruddhā honti

• third jhāna, rapture is ended.
☸ pīti niruddhā hoti

• fourth jhāna, breathing is ended.
☸ assāsapassāsā niruddhā honti

• the state of awareness of boundless space, the perception of the refined material states of awareness is ended.
☸ rūpasaññā niruddhā hoti

• the state of awareness of boundless consciousness, the perception of the state of awareness of boundless space is ended.
☸ ākāsānañcāyatanasaññā niruddhā hoti

• the state of awareness of nonexistence, the state of awareness of boundless consciousness is ended.
☸ viññāṇañcāyatanasaññā niruddhā hoti

• the ending of perception and sense impression, perception and sense impression are ended.
☸ saññā ca vedanā ca niruddhā honti

• For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).

Illustration: nirodho, ending [of originated phenomena]

The three phenomena leading to deliverance.
☸ tisso nissaraṇiyā dhātuyo

• The deliverance from sensuous pleasure, namely the practice of unsensuousness.
☸ kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ

• The deliverance from refined material states of awareness, namely immaterial states of awareness.
☸ rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ

• from whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.
☸ yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ. Ime tayo dhammā duppaṭivijjhā (D.3.275).

Illustration: nirodhaṃ, ending [of originated phenomena]

Those beings who have reached the refined material plane of existence and those living in the immaterial plane of existence, if they do not discern the ending [of originated phenomena] they [continue to] come back to renewed states of individual existence.
☸ ye ca rūpūpagā sattā ye ca āruppavāsino
nirodhaṃ appajānantā āgantāro punabbhavaṃ.

Those who profoundly understand the refined material states of awareness and are not stuck in the immaterial states of awareness, with the ending [of originated phenomena], they are liberated [from perceptually obscuring states] and abandon death.
☸ ye ca rūpe pariññāya arūpesu asaṇṭhitā
nirodhe ye vimuccanti te janā maccuhāyino ti (It.62).

Illustration: nirodha, ending [of originated phenomena]

And what, Ānanda, is the perception of the ending [of originated phenomena]?
☸ nirodhasaññā

In this regard, Ānanda, a bhikkhu having gone to the wilderness, or the root of a tree, or a solitary abode, contemplates thus:

‘This is peaceful, this is sublime, namely:
☸ etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ

• the quelling of all originated phenomena
☸ sabbasaṅkhārasamatho

• relinquishment of the whole phenomenon of attachment
☸ sabbūpadhipaṭinissaggo

• the destruction of craving,
☸ taṇhakkhayo

• the ending [of originated phenomena],
☸ nirodho

• the Untroubled.’
☸ nibbānan ti (A.5.110).

Illustration: nirodhaṃ ending; cease, nirujjhati

―Therefore that supreme state of deliverance should be known
☸ se āyatane veditabbe

where the visual sense ceases and perception of visible objects passes away.
☸ yattha cakkhuñca nirujjhati rūpasaññā ca virajjati

where the auditory sense ceases and perception of audible objects passes away...

where the mental sense ceases and perception of mentally known objects passes away .
☸... yattha mano ca nirujjhati dhammasaññā ca virajjati se āyatane veditabbeti

Venerable Ānanda:

―This was stated by the Blessed One, friends, with reference to the ending of the six senses.
☸ Saḷāyatananirodhaṃ no etaṃ āvuso bhagavatā sandhāya bhāsita (S.4.98).

Comment:

Saḷāyatananirodhaṃ means nibbāna at A.2.161-2 (channaṃ āvuso phassāyatanānaṃ asesavirāganirodhā papañcanirodho). Venerable Ānanda indicates it has the same meaning here. This justifies us calling āyatane ‘that supreme state of deliverance.’

Comment:

Se āyatane is an Eastern form of Pāli. Discussed by Bodhi: CDB p.1414 n.102).

Illustration: nirodhā, ending

He abides contemplating unlastingness in relation to the body and pleasant sense impression
so kāye ca sukhāya ca vedanāya aniccānupassī viharati

• their disappearance
☸ vayānupassī viharati

• their passing away
☸ virāgānupassī viharati

• their ending
☸ nirodhānupassī viharati

• their relinquishment
☸ paṭinissaggānupassī viharati (S.4.211).

Illustration: nirodha, ending

Sāriputta, friend, it is through seeing and fully understanding the ending of the visual sense, the visual field of sensation, and things known through the visual field of sensation, that I regard these things as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”’
☸ Cakkhusmiṃ āvuso sāriputta cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme n’etaṃ mama n’eso’hamasmi na me so attā ti samanupassāmi (M.3.265).

Illustration: nirodha, ending

I will breathe in... I will breathe out contemplating

unlastingness [in relation to certain objects of the systematic teachings]
☸ aniccānupassī assasissāmī ti sikkhati

passing away [in relation to certain objects of the systematic teachings]
☸ virāgānupassī assasissāmī ti sikkhati

ending [in relation to certain objects of the systematic teachings]
☸ nirodhānupassī assasissāmī ti sikkhati

relinquishment [in relation to certain objects of the systematic teachings]
☸ paṭinissaggānupassī assasissāmī ti sikkhati

Illustration: nirodhaṃ, ending

For one who sees the origination of the world [of phenomena] according to reality with perfect penetrative discernment
☸ lokasamudayañca kho kaccāna yathābhūtaṃ sammappaññāya passato

there is no view of nonexistence in regards to the world [of phenomena]
☸ yā loke natthitā sā na hoti.

And for one who sees the ending of the world [of phenomena] according to reality with perfect penetrative discernment
☸ lokanirodhaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato

there is no view of existence in regards to the world [of phenomena]
☸ yā loke atthitā sā na hoti (S.2.17).

Illustration: nirodhāya, ending

The noble disciple is indifferent to the visual sense of the past, he does not long for the visual sense of the future, he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it.
☸ sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti (S.4.4).

Illustration: nirodhāya, ending

He is applied to the practice of disillusionment with states of individual existence, to non-attachment to states of individual existence, and to the ending of states of individual existence.
☸ bhavānaṃ yeva nibbidāya virāgāya nirodhāya paṭipanno hoti (A.2.177).

Illustration: nirodhāya, ending

They are applying themselves to disillusionment with sense impression, to non-attachment to it, and to the ending of it
☸ vedanāya nibbidāya virāgāya nirodhāya paṭipannā (S.3.60).

Illustration: nirodhāya, ending

All states of individual existence are unlasting, intrinsically unsatisfactory, destined to change.
☸ sabbe bhavā aniccā dukkhā vipariṇāmadhammā ti.

In fully understanding the truth of this saying one is applying oneself to disillusionment with states of individual existence, to non-attachment to states of individual existence, and to the ending of states of individual existence
☸ Api ca yadeva tattha saccaṃ tadabhiññāya bhavānaṃ yeva nibbidāya virāgāya nirodhāya paṭipanno hoti (A.2.176-7).

Illustration: nirodhāya, ending

If a bhikkhu is applying himself to disillusionment with old age and death, to non-attachment to it, and to the ending of it, he is fit to be called a bhikkhu who is practising in accordance with the teaching.
☸ Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti dhammānudhammapaṭipanno bhikkhū ti alaṃ vacanāya (S.2.18).

Illustration: nirodha, ending [of originated phenomena]

In this regard a bhikkhu, properly reflecting, develops the enlightenment factor of mindfulness which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].
☸ Idha bhikkhave bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ (M.1.11).

Illustration: nirodhāya, the ending [of originated phenomena]

Bhante, whatever pleasure and joy is due to blows and wounds does not conduce to disillusionment [with originated phenomena], to non-attachment [to originated phenomena], to the ending [of originated phenomena], to inward peace, to transcendent insight, to enlightenment, nor to the Untroubled.
☸ So kho me bhante vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati (D.2.285).

Illustration: nirujjhati, ceases

Heat is generated and fire manifests from the rubbing together of two fire-sticks,
☸ usmā jāyati tejo abhinibbattati.

but when the sticks are separated and laid aside the heat ceases and subsides;
☸ yā tajjā usmā sā nirujjhati sā vūpasammati (S.5.212).

Illustration: nirujjhati, ceases

Just as with a little twig fire, one flame arises and another ceases,
☸ seyyathā pi āvuso sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati (A.5.9).

Illustration: niruddho hoti, is ended

For a bhikkhu whose āsavas are destroyed, attachment is ended, hatred is ended, undiscernment of reality is ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).

Illustration: nirodhiko, destructive

Attachment produces spiritual blindness, uninsightfulness, ignorance [of things according to reality], is destructive of penetrative discernment, vexatious, and not conducive to the Untroubled.
☸ Rāgo kho āvuso andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko (A.1.216-7).

*Nivesana

Renderings

• nivesana: residence

• nivesana: attachment

• nivesana: object of attachment

Introduction

Attachment of the mind: views and egocentric thoughts

The Sundarikabhāradvāja Sutta says:

• ‘He who has abandoned the attachment of the mind [to views and egocentric thoughts], in whom there is no possessiveness at all, not grasping anything in either this world or the world beyond: the Perfect One is worthy of the oblation.
☸ Nivesanaṃ yo manaso ahāsi pariggahā yassa na santi keci
Anupādiyāno idha vā huraṃ vā tathāgato arahati pūraḷāsaṃ (Sn.v.470).

That the attachment of the mind is to views and egocentric thoughts is supported by the commentary and the suttas:

1) Commentary: taṇhādiṭṭhinivesanaṃ. The notion “I am” and other egocentric thoughts are imbued with taṇhā, says the Taṇhājālinī Sutta (A.2.212-3).

2) ‘Objects of attachment’ is linked in the following quote to views and thoughts that are regarded as personal.

• One who is blessed with profound knowledge has no conceit about any view or thought because he does not regard them as endowed with personal qualities. Such a person is not to be gauged by his conduct, nor by his learning. He is not attracted to objects of attachment.
☸ Na vedagū diṭṭhiyāyako na mutiyā sa mānameti na hi tammayo so
Na kammunā no pi sutena neyyo anupanīto sa nivesanesu (Sn.v.846).

Illustrations

Illustration: nivesanaṃ, residence

He went to the residence of Kaligodha the Sakyan lady.
☸ yena kāligodhāya sākiyāniyā nivesanaṃ tenupasaṅkami (S.5.396).

Illustration: nivesanañca, attachment

Whatever you know, above, below, across, and also in the middle, having thrust away spiritually fettering delight and attachment regarding these things.
☸ Yaṃ kiñci sampajānāsi uddhaṃ adho tiriyañcāpi majjhe etesu nandiñca nivesanañca panujja (Sn.v.1055).

Illustration: nivesanesu, attachments

Therefore a man rejects or accepts a doctrine simply in accordance with his attachments.
☸ Tasmā naro tesu nivesanesu nirassati ādiyati ca dhammaṃ (Sn.v.785).

Illustration: anivesano, attachment

One should be free of attachment.
☸ anivesano siyā (Dh.v.40).

Illustration: nivesanesu, objects of attachment

He is not attracted to objects of attachment.
☸ anupanīto sa nivesanesu (Sn.v.846).

Illustration: nivesanāni, objects of attachment

Having understood all objects of attachment, and not desiring any of them
☸ Aññāya sabbāni nivesanāni anikāmayaṃ aññatarampi tesaṃ (Sn.v.210).

*Nissaya; Nissāya; Nissita

Renderings

Renderings: nissaya

• nissaya: rich resources

• nissaya: spiritual resources

• nissaya: formal spiritual support

• nissaya: state of attachment

• nissayaṃ karoti: to be attached

• nissayatā: attachment

Renderings: upanissaya

• upanissaya: basic resource

• upanissaya: necessary condition

• upanissaya: spiritual support

Renderings: diṭṭhinissaya

• diṭṭhinissaya: view

Renderings: nissāya

• nissāya: beside

• nissāya: in

• nissāya: near

• nissāya: upon

• nissāya nissāya: right next to

• nissāya: relying on

• nissāya: with the support of

• nissāya: with the help of

• nissāya: helped by (= ‘out of’)

• nissāya nissāya: by one support or another

• nissāya: based on

• nissāya: dependent upon

• nissāya: for the sake of

• nissāya: formal discipleship under a teacher

• yaṃ nissāya: by reason of which

Renderings: upanissāya

• upanissāya: in

• upanissāya: near

• upanissāya: nearby

• upanissāya: beside

• upanissāya: in and around

• upanissāya: spiritually supported by

• upanissāya: spiritually relying on

• upanissāya: physically relying on

• upanissāya: in spiritual discipleship under

• upanissāya: dependent on

Renderings: nissita

• nissita: embedded

• nissita: immersed

• nissita: conduces to

• nissita: on account of

• nissita: supported by

• nissita: rely on

• nissita: associated with

• nissita: bound up with

• nissita: based on

• nissita: attached

• kiṃ nissitā: for what reason

Renderings: upanissita

• upanissitā: attached

Introduction

Diṭṭhinissaya means diṭṭhi

PED says diṭṭhinissaya means ‘the foundation of speculation.’ But the scriptures treat diṭṭhinissaya as a synonym of diṭṭhi. For example, in this passage nānādiṭṭhi (in nānādiṭṭhikā) is synonymous with nānādiṭṭhinissaya:

• At that time there were a number of non-Buddhist ascetics living around Sāvatthī. And they were of various dogmatic views, various persuasions, various inclinations, attached to various dogmatic views... ’
☸ nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā (Ud.67).

Similarly, in the next passage, when the Buddha asked what are the diṭṭhinissayā about the past, he answered in terms of doctrines and views (evaṃ vādino evaṃ diṭṭhino), as if in English one might answer a question about viewpoints in terms of views. The passage is this:

• Cunda, what are those views connected with the past that I have explained to you as they should be explained? There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: ‘The attā and loko are eternal; this alone is true, all else is false.’
☸ Katame ca te cunda pubbantasahagatā diṭṭhinissayā ye vo mayā vyākatā yathā te vyākātabbā? Santi kho cunda eke samaṇabrāhmaṇā evaṃ vādino evaṃ diṭṭhino sassato attā ca loko ca idameva saccaṃ moghamaññan ti (D.3.137).

Other translators

Some translators render diṭṭhinissaya as ‘dependence on view’ or ‘support of views,’ with convoluted results. For instance, consider this passage:

―’Bhikkhus, you might best rely on that dogmatic view, relying on which there would not arise grief, lamentation, physical pain, psychological pain, and vexation. But do you see any such view?’
☸ Taṃ bhikkhave diṭṭhinissayaṃ nisseyyātha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe bhikkhave taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā ti.

―’No, bhante.’
☸ No hetaṃ bhante

―’Good, bhikkhus. I also see no such view relying on which there would not arise grief, lamentation, physical pain, psychological pain, and vexation.’
☸ Sādhu bhikkhave. Ahampi kho taṃ bhikkhave diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā (M.1.137-8).

Horner translates the last sentence as: ‘Neither do I see that dependence on view by depending on which dependence of view there would not arise grief, suffering, anguish, lamentation, despair’ (MLS.1.177).

Pitfalls

The negatives of the nissaya nissāya nissita group are associated with a range of pitfalls. For instance, issita means ‘giving offence.’ Its negative is anissita (i.e. ‘an-issita’ not ‘a-nissita’):

• Not causing offence, not tormenting others, one who has realised the Untroubled, a bhikkhu would not abuse anyone.
☸ Anissito aññamaheṭhayāno parinibbuto na upavadeyya kañciti (S.4.179).

The following passage has been quietly misleading us for centuries:

• Venerable Visākha was instructing the bhikkhus with speech that was polished, well enunciated, articulate, making the meaning clear, comprehensive, not causing offence.
☸ poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā ti (S.2.280; A.2.51).

However, Buddhaghosa’s commentary says the speech was ‘unattached to the round of rebirth’ (vaṭṭaṃ anissitāya) (PTS: AA.3.90). Another translator simply says the bhikkhu’s speech was ‘unattached.’

The correct root of a negative is easier to recognise when paired with its positive. For instance, if ‘issāya’ means ‘of envy,’ anissāya clearly means ‘of non-envy’ (an-issāya). For example, here:

• Possessed of two qualities one lives miserably: envy and stinginess.
☸ issāya ca macchariyena ca.

• Possessed of two qualities one lives happily: non-envy and non-stinginess.
☸ anissāya ca amacchariyena ca (A.1.94).

Humour

Nissita’s different meanings make it an easy source of humour. For instance the Buddha said that Brahmanists and householders are helpful in providing bhikkhus with robe material, almsfood, abodes, and therapeutic requisites; and bhikkhus are helpful in return by explaining the teaching. He said householders and ascetics are each supported by the other (aññoññanissitā It.111). A bhikkhu preacher might well remind his audience that this does not mean householders and ascetics are ‘each attached to each other’ (aññoññanissitā) but instead they both should try to ‘each not give offence to each other’ (aññoññanissitā).

Illustrations: nissaya

Illustration: nissaya, rich resources

And how is a shopkeeper endowed with rich resources?
☸ Kathañca bhikkhave pāpaṇiko nissayasampanno hoti

The shopkeeper becomes known to wealthy householders as capable of providing interest on loans. They offer him money, telling him to trade with it, support his family, and pay it back with interest in due course (A.1.117).

Illustration: nissaya, rich resources

And how is a bhikkhu endowed with rich resources?
☸ Kathañca bhikkhave bhikkhu nissayasampanno hoti:

From time to time a bhikkhu approaches those bhikkhus who are learned, to whom the tradition has been handed down, experts in the teaching and discipline and summaries, and asks and interrogates them ‘How is that, bhante? What does that mean?’ Thus those Venerables can reveal what is hidden and clarify what is obscure, and dispel his unsureness about various matters that are cause for unsureness (A.1.118).

Illustration: nissaya, spiritual resources

On what grounds, bhante, is a bhikkhu endowed with spiritual resources?
☸ Kittāvatā nu kho bhante bhikkhu nissayasampanno hotī ti.

If, either with the help of faith [in the perfection of the Buddha’s transcendent insight], or with the help of shame of wrongdoing, or with the help of fear of wrongdoing, or with the help of energetic application [to the practice], or with the help of wisdom, a bhikkhu abandons what is spiritually unwholesome and develops what is spiritually wholesome, that which is spiritually unwholesome is indeed abandoned.
☸ saddhañce... hiriñce... ottappañce... viriyañce... paññañce bhikkhu bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti pahīnamevassa taṃ akusalaṃ hoti.

When he is established (patiṭṭhāya) in these five states, there are four other things spiritually supported by which a bhikkhu should abide
☸ cattāro dhammā upanissāya vihātabbā.

In this regard a bhikkhu judges that:

• one thing should be followed.
☸ saṅkhāyekaṃ paṭisevati

• one thing should be endured.
☸ saṅkhāyekaṃ adhivāseti

• one thing should be avoided.
☸ saṅkhāyekaṃ parivajjeti

• one thing should be dispelled.
☸ saṅkhāyekaṃ vinodeti

• Thus is a bhikkhu endowed with spiritual resources.
☸ nissayasampanno hotī ti (A.4.353-4).

Illustration: nissayaṃ, formal spiritual support

In the eighty years since I went forth [into the ascetic life], I do not recall having ever offered anyone formal spiritual support.
☸ Asīti me āvuso vassāni pabbajitassa nābhijānāmi nissayaṃ dātā (M.2.126).

Illustration: nissayaṃ, formal spiritual support

Ānanda, friend, the Blessed One has established a standard of ten years formal discipleship under a teacher.
☸ bhagavatā āvuso ānanda paññattaṃ dasavassāni nissāya vatthuṃ

One of ten years’ standing can offer formal spiritual support.
☸ dasavassena nissayaṃ dātuṃ (Vin.1.80).

Illustration: nissayo, formal spiritual support

If he is possessed of five factors, formal spiritual support may be offered by a bhikkhu.
☸ bhikkhunā nissayo dātabbo

If he is possessed of the aggregate of a finished disciple’s virtuous practices, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states].
☸ asekhena sīlakkhandhena... samādhikkhandhena... paññākkhandhena... vimuttikkhandhena... vimuttiñāṇadassanakkhandhena samannāgato hoti (A.3.271).

Illustration: nissayaṃ karoti, be attached

Having abandoned whatever he was clinging to
☸ attaṃ pahāya

being free of grasping
☸ anupādiyāno

He is not attached even to knowledge.
☸ ñāṇe pi so nissayaṃ no karoti (Sn.v.800).

Comment:

Norman says ‘he should not depend even upon knowledge.’ But how can one not depend on knowledge?

Illustration: nissayatā, attachment

A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.
☸ Yassa nissayatā natthi ñatvā dhammaṃ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati (Sn.v.856).

This is someone I call inwardly at peace. He is indifferent to sensuous pleasures. Spiritual shackles are not found in him. He has overcome attachment [to the world of phenomena].
☸ Taṃ brūmi upasanto ti kāmesu anapekkhinaṃ
Ganthā tassa na vijjanti atāri so visattikaṃ (Sn.v.857).

Comment:

Norman says ‘no stage of dependence, knowing the doctrine is not dependent.’

Illustration: nissayesu, states of attachment

One who is free of attachment does not tremble.
☸ Anissito na calati

But one who is attached,
☸ nissito ca

Grasping states of individual existence in this world or another
☸ upādiyaṃ itthabhāvaññathābhāvaṃ

Does not transcend the round of birth and death.
☸ saṃsāraṃ nātivattati

Recognising this danger,
☸ Etamādīnavaṃ ñatvā

That there is great peril in states of attachment,
☸ nissayesu mahabbhayaṃ

Then, unattached, free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Anissito anupādāno sato bhikkhu paribbaje ti (Sn.v.752-3).

Comment:

Norman says: ‘Knowing this peril, that “There is great fear in dependences,” a bhikkhu should wander, not dependent nor grasping.’ But anissito and anupādāno appear as synonyms, which makes ‘unattached, not grasping’ more likely than ‘not dependent nor grasping.’

Illustrations: upanissaya

Illustration: upanissayo, basic resources

Leftover scraps as almsfood,
☸ Uttiṭṭhapiṇḍo uñcho ca

Discarded cloth [for rag-robes],
☸ paṃsukūlañca cīvaraṃ

These are indeed fitting for me,
☸ Etaṃ kho mama sāruppaṃ

The basic resources of the ascetic life.
☸ anāgārūpanissayo (Thī.v.349).

Illustration: upanissaya, necessary condition

For a virtuous person, perfect in virtue, right inward collectedness is endowed with its necessary condition.
☸ Sīlavato bhikkhave sīlasampannassa upanissayasampanno hoti sammāsamādhi (A.3.20).

Illustration: upanissayo, spiritual support

Which four things greatly help (bahukārā)?

• a suitable abiding place
☸ patirūpadesavāso

• the spiritual support of spiritually outstanding people
☸ sappurisūpanissayo

• a rightly directed disposition
☸ attasammāpaṇidhi

• the previous performance of meritorious deeds
☸ pubbe ca katapuññatā (D.3.276).

Illustrations: nissāya

Illustration: nissāya, beside

The Blessed One stood beside the lowest step of the staircase.
☸ Atha kho bhagavā pacchimaṃ sopāṇakaḷeparaṃ nissāya aṭṭhāsi (M.2.92).

Illustration: nissāya, beside

He entered the hall and sat down beside the central pillar facing east.
☸ santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi (M.1.354).

Comment:

The Buddha would not lean against the pillar, because when he goes indoors ‘he does not bend his body backwards’ (M.2.138).

Illustration: nissāya, in

The lion thought:

‘How about if I were to make my lair in a certain woodland grove?
☸ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ).’

‘Then I could emerge from my lair in the evening... and make for the cattle pasture’ (D.3.23).

Illustration: nissāya, in

Then Venerable MahāMoggallāna stationed himself in the eastern quarter and sat cross-legged in the air above that brahmā.
☸ Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi (S.1.144).

Illustration: nissāya, in/near

Suppose there is a flayed cow. If it stands near a wall (kuḍḍañce nissāya), the creatures living in the wall (kuḍḍanissītā pāṇā) would nibble her. If near a tree (rukkhañce nissāya), the creatures living in the tree (rukkhanissitā pāṇā); if in water (udakañce nissāya), the creatures living in the water (udakanissitā pāṇā); if in the open air (ākāsañce nissāya), the creatures living in the open air (ākāsanissitā pāṇā).

Wherever that flayed cow stands in or near to (nissāya tiṭṭheyya), the creatures living there (tannissitā tannissitā pāṇā) would nibble her
☸ Yaññadeva hi sā bhikkhave gāvī niccammā nissāya tiṭṭheyya ye tannissitā tannissitā pāṇā te naṃ khādeyyuṃ (S.2.99).

Illustration: nissāya nissāya, right next to

Āḷāra Kālāma went and sat under a tree. Then, bhante, five hundred carts went rumbling by right next to him.
☸ Atha kho bhante pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu (D.2.130).

Illustration: nissāya, upon

Homage to you, O best of men. We do not know what you are meditating upon.
☸ namo te purisuttama yassa te nābhijānāma yampi nissāya jhāyasī ti (S.3.91).

Illustration: nissāya, supported by

Two sheaves of reeds might stand supported by each other
☸ dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ (S.2.114).

Illustration: nissāya, with the support of

At the four gates of his city, King Seri gave gifts to the needy. His wives asked:

‘Your majesty gives gifts but we do not give gifts. It would be good if, with your majesty’s support, we too might give gifts and perform acts of merit.’
☸ sādhu mayampi devaṃ nissāya dānāni dadeyyāma puññāni kareyyāmā ti (S.1.58).

Illustration: nissāya, with the support of

May those of unvirtuous desires, with the support of a faction, not create a schism in the community of bhikkhus.
☸ mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyuṃ (S.2.218).

Illustration: nissāya, with the help of

How about if I collected grass, twigs, branches, and leaves, and bound them together into a raft, and with the help of that raft and making an effort with my hands and feet, I got safely across to the far shore.
☸ taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyanti (M.1.135).

Illustration: nissāya, with the help of

... In this regard, with the help of and by means of the neutral attitude that is undiversified, associated with undiversity, abandon and transcend the neutral attitude that is diversified, associated with diversity
☸ Tatra bhikkhave yā'yaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yā'yaṃ upekkhā nānattā nānattasitā taṃ pajahatha taṃ samatikkamatha.

... With the help of and by means of the perception that “It is void of personal qualities” abandon and transcend the neutral attitude that is undiversified, associated with undiversity.
☸ Atammayataṃ bhikkhave nissāya atammayataṃ āgamma yā'yaṃ upekkhā ekattā ekattasitā taṃ pajahatha taṃ samatikkamatha (M.3.220).

Illustration: nissāya, with the help of

With the help of the reflection ‘It does not exist,’ cross the flood [of suffering].
☸ natthī ti nissāya tarassu oghaṃ (Sn.v.1070).

Illustration: nissāya, with the help of

Friend, the brahman Dhanañjāni plunders brahman householders with the help of the king, and plunders the king with the help of brahman householders.
☸ Dhanañjāni āvuso brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati. Brāhmaṇagahapatike nissāya rājānaṃ vilumpati (M.2.185).

Illustration: nissāya, with the help of

This [wretched human] body has come into being through food, sister.

• With the help of food, food must be abandoned.
☸ Āhāraṃ nissāya āhāro pahātabbo

This [wretched human] body has come into being through craving.

• With the help of craving, craving must be abandoned.
☸ Taṇhaṃ nissāya taṇhā pahātabbā (A.2.145).

Illustration: nissāya, with the help of

Brahmanists and householders are helpful in providing bhikkhus with robe material, almsfood, abodes, and therapeutic requisites. Bhikkhus are very helpful in explaining the teaching, and proclaiming the religious life in its complete purity.
☸ Bahukārā bhikkhave brāhmaṇagahapatikā tumhākaṃ ye vo paccupaṭṭhitā cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajjaparikkhārehi. Tumhepi bhikkhave bahukārā brāhmaṇagahapatikānaṃ...

Thus the religious life is lived with the help of each other for the sake of crossing the flood [of suffering], and for making a complete end of suffering.
☸ Evamidaṃ bhikkhave aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā ti (It.111).

Illustration: nissāya, with the help of

If a bhikkhu gains inward collectedness, gains mental concentration with the help of desire, this is called inward collectedness based on desire.
☸ Chandaṃ ce bhikkhave bhikkhu nissāya labhati samādhiṃ labhati cittassekaggataṃ ayaṃ vuccati chandasamādhi (S.5.268).

Illustration: nissāya, physically/spiritually relying on

The mighty sal trees physically relying on the Himalayas, the king of mountain ranges (himavantaṃ bhikkhave pabbatarājaṃ nissāya) grow in three ways: in branches, leaves and foliage; in bark and shoot; in softwood and pith.

Likewise, spiritually relying on the head of a family who has faith [in the perfection of the Perfect One’s enlightenment] (saddhaṃ kulapatiṃ nissāya), the folk in his house grow in three ways: faith [in the perfection of the Perfect One’s enlightenment], virtue, and penetrative discernment (A.1.152).

Illustration: nissāya nissāya, by one support or another

The Blessed One, bhante, has indeed explained to us the crossing of the flood [of suffering] by one support or another.
☸ Nissāya nissāya kira no bhante bhagavatā oghassa nittharaṇā akkhātā (M.2.265).

Illustration: nissāya, dependent upon

Whatever creatures there are which assume the four postures, all assume the four postures dependent upon the earth, established upon the earth
☸ sabbe te paṭhaviṃ nissāya paṭhaviyaṃ patiṭṭhāya.

So, too, dependent upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.
☸ Evameva kho bhikkhave bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti (S.5.78).

Illustration: nissāya, dependent upon

When seeds and plants, whatever their kind, grow and reach maturity, all do so dependent upon the earth, established upon the earth.
☸ sabbe te paṭhaviṃ nissāya paṭhaviyaṃ patiṭṭhāya (M.1.230).

Illustration: yaṃ nissāya, by reason of which

A bhikkhu with psychic power and mental mastery could, if he wished, focus on the solidness of that wooden log. How is that? There is the Solidness Phenomenon in that log of wood, by reason of which a bhikkhu with psychic power and mental mastery could focus on its solidness.
☸ Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ paṭhavītveva adhimucceyya. Taṃ kissa hetu? Atthi āvuso amumhi dārukkhandhe paṭhavīdhātu yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ paṭhavītveva adhimucceyya (A.3.340-1).

Illustration: nissāya, for the sake of

Bhikkhus, there are five types of rag-robe wearers (paṃsukulikā), the best of whom undertakes the practice simply:

• for the sake of fewness of needs
☸ appicchataṃ yeva nissāya

• for the sake of being content [with what is paltry and easily gotten]
☸ santuṭṭhiṃ yeva nissāya

• for the sake of erasing defilements
☸ sallekhaṃ yeva nissāya

• for the sake of physical seclusion
☸ pavivekaṃ yeva nissāya

• for the sake of frugality
☸ idamatthitaṃ yeva nissāya (A.3.219).

Illustration: nissāya, formal discipleship under a teacher

Ānanda, friend, the Blessed One has established a standard of ten years of formal discipleship under a teacher.
☸ bhagavatā āvuso ānanda paññattaṃ dasavassāni nissāya vatthuṃ

One of ten years’ standing can offer formal spiritual support.
☸ dasavassena nissayaṃ dātuṃ (Vin.1.80).

Illustration: nissāya, in formal discipleship under

Bhante, be my teacher
☸ acariyo me bhante hohī

I will live in formal discipleship under the Venerable.
☸ Ayasmato nissāya vacchāmi (Vin.1.60-61).

Illustrations: upanissāya

Illustration: upanissāya, in

A bhikkhu lives in some quiet grove. While living there, his unestablished mindfulness does not become established.
☸ Idha bhikkhave bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti (M.1.104).

Illustration: upanissāya, near, in

A bhikkhu lives near some city... in some country... spiritually supported by some man
☸ Idha pana bhikkhave bhikkhu aññataraṃ nagaraṃ upanissāya viharati... aññataraṃ janapadaṃ upanissāya viharati... aññataraṃ puggalaṃ upanissāya viharati (M.1.106).

Illustration: upanissāya, nearby

Bhikkhus, once there was a great lake in a forest with bull elephants living nearby.
☸ Bhūtapubbaṃ bhikkhave araññāyatane mahāsarasi taṃ nāgā upanissāya viharanti (S.2.269).

Illustration: upanissāya, beside

The independent Brahmās approached the Blessed One and stood, one beside each doorpost.
☸ Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu. Upasaṅkamitvā paccekaṃ dvārabāhaṃ upanissāya aṭṭhaṃsu (S.1.146).

Illustration: upanissāya, in and around

Ānanda, go to all the bhikkhus who live in and around Rājagaha, and summon them to the assembly hall.
☸ gaccha tvaṃ ānanda yāvatikā bhikkhū rājagahaṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī ti (D.2.76).

Illustration: upanissāya, spiritually supported by

There are four things spiritually supported by which a bhikkhu should abide
☸ cattāro dhammā upanissāya vihātabbā.

In this regard a bhikkhu judges that:

• one thing should be followed.
☸ saṅkhāyekaṃ paṭisevati

• one thing should be endured.
☸ saṅkhāyekaṃ adhivāseti

• one thing should be avoided.
☸ saṅkhāyekaṃ parivajjeti

• one thing should be dispelled.
☸ saṅkhāyekaṃ vinodeti

In this way a bhikkhu is endowed with spiritual resources
☸ evaṃ kho bhikkhū bhikkhu nissayasampanno hotī ti (A.4.353-4).

Illustration: upanissāya, physically relying on; spiritually relying on

Just as the trees in a mighty forest physically relying on (upanissāya) a rocky mountain might become forest giants,
☸ Yathāpi pabbato selo araññasmiṃ brahāvane
Taṃ rukkhā upanissāya vaḍḍhante te vanappatī.

Likewise in this world, spiritually relying on (upanissāya) the head of a family who has faith [in the perfection of the Perfect One’s enlightenment],
His children, wife and relatives spiritually mature.
☸ Tatheva sīlasampannaṃ saddhaṃ kulapatiṃ idha
Upanissāya vaḍḍhanti puttadārā ca bandhavā (A.1.152).

Illustration: upanissāya, spiritually supported by

You should abide spiritually supported by one thing: diligence in [cultivating] spiritually wholesome factors.
☸ Eko dhammo upanissāya vihātabbo appamādo kusalesu dhammesu (S.1.89).

Illustration: upanissāya, spiritually supported by

He lives spiritually supported by the five powers of a disciple in training: the powers of faith [in the perfection of the Perfect One’s enlightenment], shame of wrongdoing, fear of wrongdoing, energetic application [to the practice], and wisdom.
☸ So imāni pañca sekhabalāni upanissāya viharati: saddhābalaṃ hiribalaṃ ottappabalaṃ viriyabalaṃ paññābalaṃ (A.2.151).

Illustration: upanissāya, spiritually supported by

How about if I honoured, respected and abided spiritually supported by this very teaching to which I have fully awakened?
☸ Yannūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garukatvā upanissāya vihareyyanti (S.1.139).

Illustration: upanissāya, in spiritual discipleship under

What ascetic or Brahmanist can I honour and respect and dwell under in spiritual discipleship?
☸ Kannu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garukatvā upanissāya vihareyyan ti (S.1.139).

Illustration: upanissāya, in spiritual discipleship under

One lives in spiritual discipleship under the Teacher or a companion in the religious life of the standing of a teacher
☸ satthāraṃ vā upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ (D.3.284-5).

Illustration: upanissāya, in spiritual discipleship under

Soon I shall have lived in spiritual discipleship under the Blessed One for three years.
☸ yadagge ahaṃ mahāli bhagavantaṃ upanissāya viharāmi na ciraṃ tīṇi vassāni (D.1.152).

Illustration: upanissāya, dependent on

Desire arises in the world dependent on what they call ‘pleasing’ and ‘displeasing.’
☸ Sātaṃ asātanti yamāhu loke tamupanissāya pahoti chando (Sn.v.867).

Illustration: upanissāya, dependent on

Dependent on ascetic practices and self-mortification, or on what is seen, heard, sensed, [or cognised], with raised voices they wail for spiritual purity, not free of craving for various states of individual existence.
Tapūpanissāya jigucchitaṃ vā atha vāpi diṭṭhaṃ vā sutaṃ mutaṃ vā
Uddhaṃsarā suddhimanutthunanti avītataṇhāse bhavābhavesu (Sn.v.901).

Illustrations: nissita

Illustration: nissitaṃ, embedded in

He indeed removed from me the arrow [of craving], hard to discern, embedded in my heart;
☸ Abbuhi vata me sallaṃ duddasaṃ hadayanissitaṃ (Thī.v.52).

Illustration: nissitaṃ, immersed in

Whoever you know to be of such a kind, immersed in worldly life (gehanissitaṃ), of unvirtuous desires, thoughts, conduct, and sphere of personal application, all of you unitedly shun him (Sn.v.280-281).

Illustration: nissitā, living in

The creatures living in the grass and wood will meet with calamity and disaster
☸ ye tiṇakaṭṭhanissitā pāṇā te anayavyasanaṃ āpajjeyyuṃ (S.2.152).

Illustration: nissitā, living in

Suppose there is a flayed cow. If it stands near a wall, the creatures living in the wall (kuḍḍanissītā pāṇā) would nibble her (S.2.99).

Illustration: nissitaṃ, conduces to

So, too, dependent upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.
☸ Evameva kho bhikkhave bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti.

How does he do this?
☸ Kathañca bhikkhave bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaro ti?

In this regard a bhikkhu develops the enlightenment factor of mindfulness (... detached awareness) which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].
☸ Idha bhikkhave bhikkhu satisambojjhaṅgaṃ bhāveti (... upekkhāsambojjhaṅgaṃ bhāveti) vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

In this way, dependent upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.
☸ Evaṃ kho bhikkhave bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkarotī ti.

Comment:

There are five reasons why nissitaṃ does not mean ‘supported by.’

1) Given that the sutta says the bojjhaṅgā are brought to development through virtue, it would be discordant in the same sutta to say that the bojjhaṅgā are ‘supported by’ viveka virāga and nirodha.

2) What the bojjhaṅgā are ‘supported by’ is explained in the Bojjhaṅgasaṃyuttaṃ: virtue (S.5.63), listening to the teaching (S.5.67), developing the [contemplation of the] four bases of mindfulness (S.5.73), virtuous friendship (S.5.78), proper contemplation (S.5.79), and diligence [in the practice] (S.5.91).

3) The Nibbidā Sutta (S.5.82) says seven factors of enlightenment when developed and cultivated lead to ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānaya saṃvattanti. This list makes it clear that virāga and nirodha are goals of the practice, not supports for it.

4) The factors of the eightfold path are similarly called vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ (S.5.54). To propose that social activites like right speech, right conduct and right means of livelihood are ‘supported by’ or ‘based upon’ viveka virāga and nirodha is obviously untrue.

5) Bodhi says that ‘the terms ‘seclusion’ (viveka), ‘dispassion’ (virāga), and ‘cessation’ (nirodha) may all be understood as referring to Nibbāna. Their use in this context signifies that the development of the enlightenment factors is directed to Nibbāna’ (MLDB p.1172 n.48).

Illustration: nissitaṃ, conduce to

The black crow dwelling [and feasting] in its home in the charnel ground arouses mindfulness in me regarding the body that conduces to non-attachment [to originated phenomena].
☸ Apaṇḍaro aṇḍasambhavo sīvathikāya niketacāriko uppādayātava me satiṃ sandehasmiṃ virāganissitaṃ (Th.v.599).

Illustration: nissito, on account of

The wise call that thing a spiritual shackle if, on account of it, one regards other people as inferior.
☸ Taṃ vāpi ganthaṃ kusalā vadanti yaṃ nissito passati hinamaññaṃ (Sn.v.798).

Illustration: nissitā, supported by

If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space, and to develop my mind accordingly, then this detached awareness of mine, supported by that, fuelled by it, would remain for a very long time.
☸ imaṃ ce ahaṃ upekkhaṃ evaṃparisuddhaṃ evaṃpariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ tadanudhammañca cittaṃ bhāveyyaṃ evaṃ ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya (M.3.243).

Illustration: nissito, supported by

Alone and unsupported, Sakyan, I am not able to cross the great flood [of suffering].
☸ Eko ahaṃ sakka mahantamoghaṃ anissito no visahāmi tārituṃ

Tell me, All-Seeing Eye, a basis [for spiritual development] (ārammaṇaṃ) supported by which I might cross this [wretched] flood [of suffering].
☸ Ārammaṇaṃ brūhi samantacakkhu yaṃ nissito oghamimaṃ tareyyaṃ (Sn.v.1073).

Illustration: nissitā, supported by

Householders and ascetics alike, each supported by the other, both fathom the true teaching; both attain unsurpassed safety from [the danger of] bondage [to individual existence]:
☸ sāgārā anagārā ca ubho aññoññanissitā; ārādhayanti saddhammaṃ yogakkhemaṃ anuttaraṃ (It.111).

Illustration: nissito, relies on

By three means, a brigand robs, plunders, burgles, and ambushes.
☸ Tīhi bhikkhave aṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthe pi tiṭṭhati.

He relies on the inaccessible, the impenetrable, and the powerful.
☸ visamanissito ca hoti gahananissito ca hoti balavanissito ca hoti.

How does a brigand rely on the inaccessible?
☸ Kathañca bhikkhave mahācoro visamanissito hoti.

He relies on impassible rivers and mountains hard to climb.
☸ idha bhikkhave mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.

How does a brigand rely on the impenetrable?
☸ Kathañca bhikkhave mahācoro gahananissito hoti.

He relies on jungles of grass or trees, or thickets, or woodland groves.
☸ idha bhikkhave mahācoro tiṇagahanaṃ vā nissito hoti rukkhagahanaṃ vā gedhaṃ vā pana vanasaṇḍaṃ.

How does a brigand rely on the powerful?
☸ Kathañca bhikkhave mahācoro balavanissito hoti

He relies on kings or kings’ ministers (rājānaṃ vā rājamahāmattānaṃ vā nissito hoti), thinking that if anyone accuses him, these people will say what is useful in defence, and they do so.
☸ idha bhikkhave mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti: sace maṃ koci kiñci vakkhati ime me rājāno vā rāja mahāmattā vā pariyodhāya atthaṃ bhaṇissantī ti.

In the same way, an unvirtuous bhikkhu possessed of three qualities (tīhi dhammehi samannāgato) wanders about hurting and injuring himself; he is blameworthy, criticised by the wise, and begets much demerit. What are the three?

In this regard, an unvirtuous bhikkhu relies on the crooked, the impenetrable and the powerful.
☸ visamanissito ca hoti gahananissito ca balavanissito ca.

How does an unvirtuous bhikkhu rely on the crooked?
☸ Kathañca bhikkhave pāpabhikkhu visamanissito hoti.

In this regard, an unvirtuous bhikkhu is possessed of crookedness in deeds of body, speech, and mind.
☸ idha bhikkhave pāpabhikkhu visamena kāyakammena... vacīkammena... manokammena samannāgato hoti.

How does an unvirtuous bhikkhu rely on the impenetrable?
☸ Kathañca bhikkhave pāpabhikkhu gahananissito hoti

In this regard, the unvirtuous bhikkhu has a wrong view [of reality]. He is possessed of an unenlightening doctrine.
☸ idha bhikkhave pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato

How does an unvirtuous bhikkhu rely on the powerful?
☸ Kathañca bhikkhave pāpabhikkhu balavanissito hoti

He relies on kings or kings’ ministers thinking that if anyone accuses him, the kings or kings’ ministers will defend him. And they do so.
☸ idha bhikkhave pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti: sace maṃ koci kiñci vakkhati ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī ti (A.1.153-5).

Illustration: nissitaṃ, associated with

Whoever thinks such thoughts as are unvirtuous and associated with the household life is following a wrong path.
☸ Yo vitakkaṃ vitakketi pāpakā gehanissitaṃ kummaggaṃ paṭipanno so (It.117).

Illustration: nissitaṃ, associated with

With the destruction, fading away, ending, giving up, and relinquishment of clinging, grasping, obstinate adherence, stubborn attachment, and identification associated with the Solidness Phenomenon, I know that my mind is liberated [from perceptually obscuring states]
☸ ye ca paṭhavīdhātunissitā upayūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi (M.3.31).

Illustration: nissitā, associated with

What is the neutral attitude that is diversified, associated with diversity?
☸ Katamā ca bhikkhave upekkhā nānattā nānattasitā:

There is a neutral attitude associated with visible objects, audible objects... mentally known objects.
☸ atthi bhikkhave upekkhā rūpesu atthi saddesu atthi gandhesu atthi rasesu atthi phoṭṭhabbesu.

What is the neutral attitude that is undiversified, associated with undiversity?
☸ Katamā ca bhikkhave upekkhā ekattā ekattasitā.

There is a neutral attitude associated with the state of awareness of boundless space, associated with the state of awareness of boundless consciousness, associated with the state of awareness of nonexistence, associated with the state of awareness neither having nor lacking perception.
☸ atthi bhikkhave upekkhā ākāsānañcāyatananissitā atthi viññāṇañcāyatananissitā atthi ākiñcaññāyatananissitā atthi nevasaññānāsaññāyatananissitā (M.3.220).

Comment:

Here nissitā and sitā are synonyms.

Illustration: nissitaṃ, associated with

Friends, I have treated the Solidness Phenomenon as void of personal qualities, and the Solidness Phenomenon as having no [absolute] Selfhood associated with it.
☸ paṭhavīdhātuṃ kho ahaṃ āvuso na attato upagacchiṃ na ca paṭhavīdhātunissitaṃ attānaṃ (M.3.32).

Illustration: nissitā, bound up with

Thoughts bound up with attachment are the winds which carry along a man with a wrong view [of reality].
☸ Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā (Dh.v.339).

Illustration: nissitā, based on

It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that when I recollect the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, detached awareness based on what is spiritually wholesome is not established within me.
☸ upekkhā kusalanissitā na saṇṭhātī ti (M.1.186).

Illustration: nissito, based on

The devas envy the bhikkhu who collects his food on almsround, who is self-reliant, not supported by a patron, but not if it is based on desire for praise and fame.
☸ Piṇḍapātikassa bhikkhuno attabharassa anaññaposino
Devā pihayanti tādino no ce saddasilokanissito ti (Ud.31).

Illustrations: nissita, attached

Introduction

In the following group of contexts, I take nissita to mean ‘attached’ not ‘dependent’ for two reasons:

1) Because nissita is frequently linked to other words implying grasping: upādāya, upādiyati, chandarāgaṃ, paṭibaddho, and saṃyutto. For example:

• One who is attached, grasping states of individual existence in this world or another does not transcend the round of birth and death
☸ nissito ca upādiyaṃ
Itthabhāvaññathābhāvaṃ saṃsāraṃ nātivattati (Sn.v.752).

• And he (practising satipaṭṭhāna mindfulness) abides unattached, not grasping anything in the world
☸ anissito ca viharati na ca kiñci loke upādiyati (D.2.292).

2) Secondly, certain of these contexts do not support ‘dependent.’ For instance, it seems more sensible to say a bhikkhu is free of attachment to nourishment of all kinds (sabbāhāramanissito: Sn.v.749) than to say he is not dependent on them. Being not attached to food does not mean not dependent. Similarly, it seems more sensible to say a bhikkhu is not attached to the past (pubbamantamanissito: Sn.v.849) than to say he is not dependent on the past, as Norman puts it.

Illustration: nissitena, attached

These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.
☸ Duve imā cakkhumatā pakāsitā
Nibbānadhātu anissitena tādinā (It.39).

Illustration: nissito, attached

Having abandoned whatever is beloved or unbeloved, being without grasping, one who is not attached to anything at all, who is free of things conducive to psychological bondage, he would properly fulfil the ideals of religious asceticism in the world.
☸ Hitvāna piyañca appiyañca anupādāya anissito kuhiñci
Saṃyojaniyehi vippamutto sammā so loke paribbajeyya (Sn.v.363).

Illustration: anissito, free of attachment

He sees no substantial reality in objects of attachment.
☸ Na so upadhīsu sārameti

Having eliminated his fondness and attachment regarding objects of attachment,
☸ Ādānesu vineyya chandarāgaṃ

He is free of attachment, not needing to be led by others,
☸ So anissito anaññaneyyo

He would properly fulfil the ideals of religious asceticism in the world.
☸ Sammā so loke paribbajeyya (Sn.v.364).

Illustration: nissitā, attached

Those doctrines, at variance with each other, to which ascetics and Brahmanists are attached; .
☸ Ye keci'me vādapathā puthussitā yannissitā samaṇabrāhmaṇā ca (A.2.9).

Illustration: anissito, free of attachment

Knowing the nature of reality, he is free of attachment.
☸ ñatvā dhammaṃ anissito (Sn.v.947).

Illustration: anissito, unattached

And he (practising satipaṭṭhāna mindfulness) abides unattached, not grasping anything in the world.
☸ Anissito ca viharati na ca kiñci loke upādiyati (D.2.292).

Illustration: nissita, attached

There is trembling in one who is attached.
☸ nissitassa calitaṃ

There is no trembing in one who is free of attachment.
☸ Anissitassa calitaṃ natthi (M.3.266).

Illustration: nissitaṃ, attached

Therefore, householder, you should train yourself [with this reflection]: ‘I will not grasp the visual sense; my mind will not be attached to the visual sense.
☸ Tasmātiha te gahapati evaṃ sikkhitabbaṃ na cakkhuṃ upādiyissāmī na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī ti (M.3.259).

Illustration: nissitaṃ, attached to

When the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind (vimuttacittaṃ), they do not find [anything of which they could say]

‘The stream of consciousness of the Perfect One is attached to this’
☸ idaṃ nissitaṃ tathāgatassa viññāṇan ti.

For what reason? The Perfect One is untraceable even in this lifetime, I declare.
☸ Taṃ kissa hetu diṭṭhevāhaṃ bhikkhave dhamme tathāgataṃ ananuvejjo ti vadāmi (M.1.140).

Illustration: nissitaṃ, attached to

If he takes delight in that detached awareness, welcomes it, and persists in cleaving to it then the mind is attached to it. That is grasping.
☸ So taṃ upekkhaṃ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ (M.2.265).

Illustration: kiṃ nissitā, for what reason

For what reason have seers, men, khattiyas, and brahmans, so many of them, offered gifts to devas here in the world. I ask you, Blessed One. Tell me this.
☸ Kiṃ nissitā isayo manujā khattiyā brāhmaṇā devatānaṃ
Yaññamakappayiṃsu puthūdha loke pucchāmi taṃ bhagavā brūhi me taṃ (Sn.v.1043).

These many seers, men, khattiyas, and brahmans who offered gifts to devas here in the world, Puṇṇaka, being tied to old age, offered gifts hoping for states of individual existence in this world [or another].
☸ Ye kecime isayo manujā khattiyā brāhmaṇā devatānaṃ
Yaññamakappayiṃsu puthūdha loke āsiṃsamānā puṇṇaka itthabhāvaṃ
Jaraṃ sitā yaññamakappayiṃsu (Sn.v.1044).

Illustrations: upanissita

Illustration: upanissitā, attached

The religious philosophers outside this [training system] are attached to dogmatic views.
☸ Ito bahiddhā pāsaṇḍā diṭṭhiyo upanissitā (Thī.v.184).

Illustration: upanissitā, attached

The investigating sage knowing that these [so-called pandits] are attached, and knowing their states of attachment [according to reality], knowing this, liberated [from perceptually obscuring states], he does not dispute.
☸ Ete ca ñatvā upanissitā ti ñatvā muni nissaye so vīmaṃsi
Ñatvā vimutto na vivādameti (Sn.v.877).

*Nekkhamma

Renderings

• nekkhamma: unsensuousness

• nekkhamma: the practice of unsensuousness

• nekkhamma: unsensuous

Introduction

Etymology

The derivation of nekkhamma is uncertain. PED says it may be derived from:

1) Nikkhamati ‘to go forth from, to come out of, to get out, issue forth, depart’ (PED).

2) Nikkāma: ‘without craving or lust, desireless’ (PED).

But in actual useage it contrasts sensuousness. This suggests a derivation from Nikkāma in the meaning ‘without sensuous pleasure.’ This fits the following quotes:

1) Three spiritually unwholesome ways of thought: sensuous thought, unbenevolent thought, malicious thought. Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.
Tayo akusalasaṅkappā: kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo. Tayo kusalasaṅkappā: nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkapo (D.3.215).

2) The deliverance from sensuous pleasure, that is, the practice of unsensuousness.
☸ kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ (D.3.275).

Renunciation and the practice of unsensuousness

Nekkhamma is usually called ‘renunciation,’ which implies the renouncing of things unnecessary to the religious life. But nekkhamma must surely involve not having those things in the first place. It seems better represented by the term ‘the practice of unsensuousness.’ These terms fit with the way in which nekkhamma is paired in the suttas.

Paired with seclusion from sensuous pleasure

Nekkhamma is paired in the scriptures with:

• seclusion [from sensuous pleasures and spiritually unwholesome factors]
☸ viveka (A.4.233)

• being withdrawn from human fellowship
☸ gaṇasmā vūpakaṭṭho (M.3.110)

• deliverance from sensuous pleasure
☸ kāmānametaṃ nissaraṇaṃ (D.3.275).

• freedom from attachment, hatred, and undiscernment of reality
☸ khayā rāgassa vītarāgattā... khayā dosassa vītadosattā... khayā mohassa vītamohattā nekkhammādhimutto hoti (A.3.377).

See Illustrations for fuller quotations.

Paired against enjoyment of sensuous pleasure

Nekkhamma is paired against:

• enjoying sensuous pleasure
☸ kāme paribhuñjanto (M.3.130).

• sensuous yearning
☸ kāmadhātu: Chayimā ānanda dhātuyo kāmadhātu nekkhammadhātu vyāpādadhātu avyāpādadhātu vihiṃsādhātu avihiṃsādhātu (M.3.62).

• taking delight in human fellowship
☸ gaṇārāmo (M.3.110).

• eating as much as one’s belly will hold, giving oneself over to the pleasures of sleep, languor, and torpor
☸ nahanūna me āyasmanto imassa nekkhammasukhassa... yassāhaṃ nekkhamma sukhassa... nikāmalābhī assaṃ akicchalābhī akasiralābhī tathā hi me āyasmanto yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttā viharanti (A.4.343).

• fondness and attachment
☸ chandarāgo (S.3.232).

See Illustrations for full quotes.

Illustrations

Illustration: nekkhamma, unsensuousness; nekkhamma, unsensuous

Because of the phenomenon of unsensuousness, unsensuous mental imagery arises, unsensuous thought, unsensuous hankering, unsensuous passion, unsensuous quests.
☸ Nekkhammadhātuṃ bhikkhave paṭicca uppajjati nekkhammasaññā. Nekkhammasaññaṃ paṭicca uppajjati nekkhammasaṅkappo. Nekkhammasaṅkappaṃ paṭicca uppajjati nekkhammacchando. Nekkhammacchandaṃ paṭicca uppajjati nekkhammapariḷāho. Nekkhammapariḷāhaṃ paṭicca uppajjati nekkhammapariyesanā.

Engaged in unsensuous quests the learned noble disciple conducts himself rightly in three ways: by body, speech, and mind.
☸ Nekkhammapariyesanaṃ bhikkhave pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati: kāyena vācāya manasā (S.2.152).

Illustration: nekkhamma, unsensuousness

There are these six phenomena:
☸ Chayimā ānanda dhātuyo

sensuous yearning phenomenon, unsensuousness phenomenon
☸ kāmadhātu nekkhammadhātu

ill will phenomenon, goodwill phenomenon
☸ vyāpādadhātu avyāpādadhātu

maliciousness phenomenon, compassion phenomenon
☸ vihiṃsādhātu avihiṃsādhātu (M.3.62).

Illustration: nekkhamma, the practice of unsensuousness

A bhikkhu, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]... fourth jhāna.
☸ Idhūdāyi bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati... catutthaṃ jhānaṃ upasampajja viharati.

This is called the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment. This pleasure should be pursued, developed, and cultivated, I declare. It should not be feared.
☸ Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Na bhāyitabbaṃ etassa sukhassāti vadāmi (M.1.454).

Comment:

Vivekajaṃ: ‘born of seclusion [from sensuous pleasures and spiritually unwholesome factors].’ See Glossary sv Viveka.

Illustration: nekkhamma, the practice of unsensuousness

Indeed, Ānanda, there is no possibility that a bhikkhu who takes pleasure and delight in company, who is given to the enjoyment of company, taking pleasure and delight in human fellowship, given to the enjoyment of human fellowship, can be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment.
☸ So vatānanda bhikkhu saṅgaṇikārāmo saṅgaṇikārato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. Yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti netaṃ ṭhānaṃ vijjati.

But a bhikkhu who dwells alone, withdrawn from human fellowship, may well be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment.
☸ Yo ca kho so ānanda bhikkhu eko gaṇasmā vūpakaṭṭho viharati. Tassetaṃ bhikkhuno pāṭikaṅkhaṃ: yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ1 tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti ṭhānametaṃ vijjati (M.3.110).

Illustration: nekkhamma, the practice of unsensuousness

Sensuous pleasure, a vile pleasure, the pleasure of the common man, an ignoble pleasure, this is a state associated with pain, distress, vexation, and anguish. It is a wrong practice. Therefore it is defiled.
☸ Tatra bhikkhave yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā. Tasmā eso dhammo saraṇo.

But the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment, this is a state not associated with pain, distress, vexation, and anguish. It is a right practice. Therefore it is undefiled.
☸ Tatra bhikkhave yamidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ adukkho eso dhammo anupaghāto anupāyāso apariḷāho sammāpaṭipadā. Tasmā eso dhammo araṇo (M.3.236).

Illustration: nekkhamma, the practice of unsensuousness

When you are assembled and met together and abide given to company, I think that surely you are unable to attain the pleasure of the practice of unsensuousness, the pleasure of meditative seclusion, the pleasure of inward peace, the pleasure of enlightenment which I can.
☸ Tumbhākampi kho nāgita saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttānaṃ viharataṃ evaṃ hoti: nahanūna me āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino yassāhaṃ

Or I see bhikkhus joking and merry making by poking one another with their fingers and think the same thing.
☸ Idhāhaṃ nāgita bhikkhū passāmi aññamaññaṃ aṅgulipatodakehi sañjagghante saṅkīḷante. Tassa mayhaṃ nāgita evaṃ hoti...

Or I see bhikkhus after eating as much as their bellies will hold, giving themselves over to the pleasures of sleep, languor, and torpor, and think the same thing.
☸ Idhāhaṃ nāgita bhikkhū passāmi yāvātthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutte viharante. Tassa mayhaṃ nāgita evaṃ hoti... (A.4.342-3).

Illustration: nekkhamma, the practice of unsensuousness

Some might say that the arahant is intent on the practice of unsensuousness out of faith [in the perfection of the Perfect One’s enlightenment]
☸ saddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto ti.

But the arahant is intent on the practice of unsensuousness due to freedom from attachment, hatred, and undiscernment of reality
☸ khayā rāgassa vītarāgattā... dosassa vītadosattā... mohassa vītamohattā nekkhammādhimutto hoti (M.1.302).

Illustration: nekkhamma, the practice of unsensuousness

Fondness and attachment regarding the visual sense... the mental sense is a spiritual defilement.
☸ yo bhikkhave cakkhusmiṃ... manasmiṃ chandarāgo cittasse’so upakkileso

When a bhikkhu has abandoned the spiritual defilement in these six cases, his mind inclines to the practice of unsensuousness.
☸ yato kho bhikkhave bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti nekkhammaninnaṃ cassa cittaṃ hoti (S.3.232).

Illustration: nekkhamma, the practice of unsensuousness

A mind trained in the practice of unsensuousness becomes wieldy in regard to those things that are to be known through transcendent insight.
☸ nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati abhiññā sacchikaraṇiyesu dhammesū ti (S.3.232).

Illustration: nekkhammena, the practice of unsensuousness

Indeed, there is no possibility that Prince Jayasena, living amidst sensuous pleasure, enjoying sensuous pleasure, being consumed by sensuous thought, tormented by sensuous passion, eager in the quest for sensuous pleasure, could know or see or realise that which can be known, seen, attained and realised through the practice of unsensuousness.
☸ So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhiti vā sacchi vā karissatīti netaṃ ṭhānaṃ vijjati (M.3.130).

Illustration: nekkhammaṃ, the practice of unsensuousness

In this regard, when a bhikkhu is contemplating sensuous pleasure, his mind is not energised, nor does it becomes serene, settled, intent upon it. But when contemplating the practice of unsensuousness his mind becomes energised, serene, settled, and intent upon it.
☸ Idha bhikkhave bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati). Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati. See IGPT sv Adhimuccati).

When his mind is well-directed, well-developed, has completely emerged from sensuous pleasure, been liberated and emancipated from it, then whatever vexatious and anguishing perceptually obscuring states that arise due to pursuing sensuous pleasure, he is freed from them. He does not experience that sense impression. This is called deliverance from sensuous pleasure.
☸ Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā mutto so tehi na so taṃ vedanaṃ vediyati. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ (A.3.245).

Illustration: nekkhammaṃ, the practice of unsensuousness

If one such as he ends up going forth [into the ascetic life], the practice of unsensuousness being his aspiration and delight, being prudent, best of men he’ll be, peerless, never more to be reborn.
☸ Sace ca pabbajjamupeti tādiso nekkhammachandābhirato vicakkhaṇo
Aggo na so gacchati jātu khambhataṃ naruttamo esahi tassa dhammatā ti (D.3.147).

Illustration: nekkhamma, the practice of unsensuousness

In that case, the bhikkhu, mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.
☸ Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (A.4.233).

*No c’assa no ca me siyā

Renderings

• no c’assa no ca me siyā: had it not been, it would not have been “mine”

• na bhavissati na me bhavissati: it will be not; not “mine” will it be

• yadatthi yaṃ bhūtaṃ taṃ pajahāmī ti: that which is, that which is brought about, that I abandon

Introduction

Assa and siyā: renderings

Assa and siyā are optative forms of atthi, meaning either:

1) ‘if he were or should be’ (PGPL, section 510).

2) ‘it might be’ (DOP, sv atthi).

Assa: alternative renderings

Assa can also be rendered as:

1) ‘it would be’ i.e. the conditional simple tense. For example:

• ‘May the Blessed One live for a long time, free of sickness and illness! That would be for the welfare and happiness of the manyfolk’
☸ tadassa bahujanahitāya bahujanasukhāya (D.2.225).

2) ‘it would have been’ i.e. the conditional perfect progressive tense. For example, if the Buddha were to die prematurely, Venerable Sāriputta said he would think:

• ‘If the Blessed One had lived for a long time, that would have been for the welfare and happiness of the manyfolk’
☸ sace hi bhagavā ciraṃ dīghamaddhānaṃ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya (S.2.274).

Ca/ca connective

1) The truncated c’ in the first line of the formula stands for ca not ce because it is part of the ca/ca connective. This usually means ‘and... and,’ but not here as we will see.

2) Bodhi says ‘The commentaries take the truncated particle c’ to represent ce, “if,” and interpret the two parts of the formula as conditionals’ (NDB note 1532). Thus he says the commentaries would render the opening phrase: ‘If it had not been, it would not be mine.’

3) Bodhi says ‘I dissent from the commentaries on the meaning of c’, which I take to represent ca (=“and”). The syntax of the phrase as a whole requires this.’ By which he means the syntax of a ca/ca connective requires this. Bodhi thus assumes the ca/ca connective has but one meaning: ‘and... and.’ But Norman says: ‘ca in the sense of “if” is common in Pāli’ (EVI n.37).

Ca and the conditional sense

PED says ca has four meanings:

(a) indefinite sense (with a demonstrative pronoun) e.g. yañ ca kho ceteti: whatever he thinks.

(b) connective sense: ‘and, then, now.’

(c) disjunctive sense: ‘but.’

(d) conditional sense: ‘if,’ ‘might,’ ‘may.’

Examples of conditional ca are as follows:

Examples of conditional ca: ‘if’

PED gives an example of ca in its conditional sense (‘if’), which is especially noteworthy because it is part of a ca/ca connective:

• If Sakka will give me a wish, that wish will be granted
☸ Sakko ca me varaṃ dajjā so ca labbhetha me varo (J.5.216).

Examples of conditional ca: ‘if’

• If there were no deed that produced karmic consequences in the sensuous plane of existence would individual existence in the sensuous plane of existence be discerned?
☸ Kāmadhātuvepakkañca ānanda kammaṃ nābhavissa api nu kho kāmabhavo paññāyethā ti? (A.1.223).

Examples of conditional ca: ‘might there not be’

―Come now, bhikkhus, let me invite you (to censure me): might there not be any deed of mine (na ca me kiñci), either bodily or verbal, which you would censure?
☸ Handadāni bhikkhave pavārayāmi vo na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā ti.

―Bhante, there is no deed of the Blessed One, either bodily or verbal, that we would censure.
☸ na kho mayaṃ bhante bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā (S.1.190).

Examples of conditional ca: ‘May I not waste away!’

• Formerly, bhante, when I was ill I dwelt with my bodily form tranquillised. Now I do not attain that inward collectedness. As I do not attain that inward collectedness, bhante, it occurs to me: ‘May I not waste away! (no ca khvāhaṃ parihāyāmī ti).
☸ Pubbeva khvāhaṃ bhante gelaññe passambhetvā kāyasaṅkhāre viharāmi. Sohaṃ taṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ bhante taṃ samādhiṃ appaṭilabhato evaṃ hoti no ca khvāhaṃ parihāyāmī ti (S.3.125).

The trailer phrase

Occasionally a trailer phrase is added to the no c’assa formula, as follows:

‘That which is, that which is brought about, that I abandon’
☸ yadatthi yaṃ bhūtaṃ taṃ pajahāmī ti (A.4.75).

This second phrase is a logical progression of the first phrase:

1) If it had not been (no c’assa)

2) I abandon that which is (yadatthi)

The application of the no c’assa reflection

The Udāna Sutta (S.3.57) says the no c’assa reflection concerns the five aggregates. That is, with the cessation of the five aggregates, a bhikkhu reflects that had the aggregates not been, they would not have been “mine.” They will be not; not “mine” will they be.’ See Illustrations below.
☸ So rūpassa vibhavā vedanāya vibhavā saññā vibhavā saṅkhārānaṃ vibhavā viññāṇassa vibhavā evaṃ kho bhikkhu no cassaṃ no ca me siyā nābhavissa na me bhavissatī ti evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī ti (S.3.57).

For the ignorant Everyman, this reflection arouses terror (tāsaṃ āpajjati S.3.57).

The Annihilationists formula

A similar formula is ascribed to annihilationists. Its slight distortion implies the view “I will be destroyed,” as follows:

• ‘Had I not been, it would not have been “mine.” I will be not, not “mine” will it be’
☸ no c’assaṃ no ca me siyā na bhavissāmi na me bhavissatī ti.

This annihilationist attitude can be similarly applied to the five aggregates.

Illustrations

Illustration: no c’assa, had it not been

―’A bhikkhu practises thus:
☸ Idhānanda bhikkhu evaṃ paṭipanno hoti

‘Had it not been, it would not have been “mine.” It will be not; not “mine” will it be. That which is, that which is brought about, that I abandon.’
☸ no c’assa no ca me siyā na bhavissati na me bhavissati. Yadatthi yaṃ bhūtaṃ taṃ pajahāmī ti

In this way he attains detached awareness.
☸ evaṃ upekkhaṃ paṭilabhati (M.2.265).

Illustration: no c’assaṃ, Had I not been

Annihilationist formula:

‘Had I not been, it would not have been “mine.” I will be not, not “mine” will it be’
☸ no c’assaṃ no ca me siyā na bhavissāmi na me bhavissatī ti (S.3.99).

That annihilationist view is an originated phenomenon.
☸ Yā kho pana sā bhikkhave ucchedadiṭṭhi saṅkhāro so.

Illustration: no c’assa, had it not been

The ignorant Everyman is terrified of an unterrifying matter. For this is terrifying to the ignorant Everyman: ‘Had it not been, it would not have been “mine.” It will be not; not “mine” will it be.’
☸ Idha bhikkhu assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati tāso heso bhikkhu assutavato puthujjanassa no c’assa no ca me siyā na bhavissati na me bhavissatī ti.

The noble disciple is not terrified of an unterrifying matter. For this is not terrifying to the noble disciple: ‘Had it not been, it would not have been “mine.” It will be not; not “mine” will it be.’
☸ Sutavā ca kho bhikkhu ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati. Na heso bhikkhu tāso sutavato ariyasāvakassa no c’assa no ca me siyā na bhavissati na me bhavissatī ti (S.3.57).

Illustration: no c’assa, had it not been

A bhikkhu discerns according to reality that the five aggregates will cease
☸ Rūpaṃ... Viññāṇaṃ vibhavissatī ti yathābhūtaṃ pajānāti.

With the cessation of the five aggregates, a bhikkhu reflects thus.
☸ So rūpassa vibhavā... viññāṇassa vibhavā evaṃ kho bhikkhu

―’Had it not been, it would not have been “mine.” It will be not; not “mine” will it be.’
☸ no c’assa no ca me siyā na bhavissati na me bhavissatī ti

A bhikkhu intent upon liberation [from perceptually obscuring states] in this way can sever the ties to individual existence in the low plane of existence
☸ evaṃ vimuccamāno bhikkhu chindeyyorambhāgiyāni saṃyojanānī ti (S.3.57).

P

*Paccaya

Renderings

• paccaya: necessary condition

• paccaya: necessity

• paccaya: reason

• paccaya: dependent on

• paccaya: due to

• paccaya: out of

• paccaya: in

• paccaya: on that account

• paccayata: conditionality

• idappaccayata: specific conditionality

Introduction

Paccaya: ‘dependent on’

In some cases we have rendered paccaya as ‘dependent on.’ For example:

• Dependent on birth, there arises old-age-and-death.
☸ Jātipaccayā jarāmaraṇan ti (M.1.262).

Others translate this as:

• Horner: Conditioned by birth is ageing and dying

• Bodhi: With birth as condition, ageing and death.

Norman translates paccaya as ‘because of’:

• Whatever misery arises, all this is because of contact.
☸ yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayā ti (Sn.v.735).

PED says: ‘literally resting on, falling back on, foundation; cause, motive etc. 1. support, requisite, means, stay. 2. reason, cause, ground, motive, means, condition.’ It says ablative paccayā means ‘of, through, by reason of, caused by.’

Abstract formula of dependent origination

That paccaya means dependent can be seen in abstract formula of dependent origination, as follows:

• When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.
☸ iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati (S.2.70).

If this formula is applied to jātipaccayā jarāmaraṇan ti it leads to the following statements:

• When there is birth, old age and death come to be. With the arising of birth, old age and death arise. Without birth, old age and death do not come to be. With the ending of birth, old age and death ceases.

This well supports us rendering jātipaccayā jarāmaraṇan ti as ‘Dependent on birth, there arises old-age-and-death,’ though other translations are clearly possible.

Illustrations

Illustration: paccayaṃ, necessary condition

‘There has arisen in me this faculty of physical-plus-psychological neutral experience. That arises with grounds, with a source, with mental factors, with necessary conditions. It would be impossible for that faculty of physical-plus-psychological neutral experience to arise without grounds, without a source, without mental factors, without necessary conditions.’
☸ uppannaṃ kho me idaṃ upekkhindriyaṃ. Tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Taṃ vata animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatī ti netaṃ ṭhānaṃ vijjati (S.5.215).

Illustration: paccayo, necessary condition

The existential nourishment of a stream of consciousness is a necessary condition for future renewed states of individual existence and rebirth.
☸ viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo (S.2.13).

Illustration: paccayānaṃ, necessary conditions

When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he knows the destruction of necessary conditions.
☸ Yadā have pātubhavanti dhammā ātapino ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato khayaṃ paccayānaṃ avedī ti (Ud.1).

Illustration: paccayaṃ, necessary condition

When the visual field of sensation has arisen dependent on a necessary condition that is unlasting, how could it be lasting?
☸ Aniccaṃ kho pana bhikkhave paccayaṃ paṭiccasamuppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati (S.4.68).

Illustration: paccayā, necessary conditions

Three necessary conditions for the persistence of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]:
☸ Tayo kho āvuso paccayā animittāya cetovimuttiyā ṭhitiyā

• not focusing upon any abiding phenomenon
☸ sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon,
☸ animittāya ca dhātuyā manasikāro

• a prior aspiration [for its persistence]
☸ pubbeva abhisaṅkhāro (M.1.297).

Illustration: paccayā, necessary conditions

Without necessary conditions there is no arising of viññāṇa
☸ aññatra paccayā natthi viññāṇassa sambhavo ti (M.1.258).

Illustration: paccayaṃ, necessary condition

Fire is reckoned by the necessary condition dependent upon which it burns.
☸ yaññadevāpaccayaṃ paṭicca aggi jalati tena teneva saṅkhaṃ gacchati

When fire burns because of logs it is reckoned as a log fire
☸ kaṭṭhañca paṭicca aggi jalati kaṭṭhaggiteva saṅkhaṃ gacchati

or on woodchips, a woodchip fire
☸ Sakalikañca paṭicca aggi jalati sakalikaggiteva saṅkhaṃ gacchati (M.1.259-230).

Illustration: paccayo, necessary condition

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.
☸ Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya (M.3.17).

Illustration: paccaya, necessities

• A four-month invitation [to ask] for necessities can be accepted by a bhikkhu who is not ill.
☸ Agilānena bhikkhunā cātumāsapaccayapavāraṇā sāditabbā (Vin.4.102).

• A four-month invitation [to ask] for necessities can be accepted by a bhikkhu who is not ill means: an invitation [to ask] for necessities [that are needed] when ill may be accepted.
☸ Agilānena bhikkhunā cātumāsappaccayapavāraṇā sāditabbā ti: gilānapaccayapavāraṇā sāditabbā (Vin.4.102).

Illustration: paccayata, conditionality

So that for beings who take pleasure and delight in clinging, finding satisfaction in clinging, this were a matter difficult to see, that is to say dependent origination with specific conditionality
☸ ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo (M.1.167).

Illustration: paccayata, conditionality

And what is dependent origination? Old-age-and-death arises dependent on birth. Whether or not there is an arising of Perfect Ones, there persists that phenomenon, that stability in the nature of reality, that orderliness in the nature of reality, that specific conditionality.
☸ Katamo ca bhikkhave paṭiccasamuppādo? Jātipaccayā bhikkhave jarāmaraṇaṃ uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idapaccayatā (S.2.25).

Illustration: paccayata, conditionality

Thus far the round of rebirth revolves and personal existence is to be discerned,
☸ ettāvatā vaṭṭaṃ vattati itthattaṃ paññāpanāya

namely immaterial-factors-and-bodily-form together with the stream of consciousness,
☸ yadidaṃ nāmarūpaṃ saha viññāṇena

which continue through mutual conditionality.
☸ aññamaññapaccayatāya pavattati (D.2.63-4).

Illustration: paccayo, reason

This is the cause and reason why doubt [about the excellence of the teaching] does not arise in the noble disciple on account of the unexplained issues.
☸ Ayaṃ kho bhikkhu hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati avyākatavatthusūti (A.4.68-70).

Illustration: paccayo, reason

This is the cause and reason for some beings here not realising the Untroubled in this lifetime.
☸ Ayaṃ kho āvuso ānanda hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti (A.2.167).

Illustration: paccayo, reason

What now is the cause and reason that my mind does not become energised, serene, settled, and intent upon the practice of unsensuousness, though I see it as peaceful.
☸ ko nu kho hetu ko paccayo yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati) etaṃ santanti passato (A.4.439).

Illustration: paccayā, reasons

Eight causes and reasons for the ruination of families:
☸ Aṭṭha kho gāmaṇī hetu aṭṭha paccayā kulānaṃ upaghātāya

Families are ruined due to the king, thieves, fire, flooding, things getting lost, mismanagement, a squanderer in the family, unlastingness
☸ rājato... corato... aggito... udakato vā kulāni upaghātaṃ gacchanti... nihitaṃ vā nādhigacchanti... duppayuttā vā kammantaṃ jahanti... kulānaṃ vā kulaṅgāro uppajjati yo te bhoge vikirati vidhamati viddhaṃseti aniccatāyeva aṭṭhamī ti (S.4.324).

Illustration: paccayā, dependent on

Whatever suffering arises, all of it arises dependent on karmically consequential deeds.
☸ Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayā (Sn.v.731).

Comment:

Saṅkhārā here is in the context of paṭiccasammupāda.

Illustration: paccayā, dependent on

Individual existence arises dependent on grasping.
☸ tassūpādānapaccayā bhavo

Birth arises dependent on individual existence;
☸ bhavapaccayā jāti (S.3.14).

Illustration: paccayā, dependent on

In regard to the core of the religious life, they are no longer dependent on others
☸ Yo sāro brahmacariyassa tasmiṃ aparapaccayā (S.3.83).

Illustration: paccayo, dependent on

He abides no longer dependent on others regarding the [understanding of the] Teacher’s training system.
☸ aparappaccayo satthusāsane viharatī ti (M.1.234-5).

Illustration: paccayā, dependent on

When those ascetics and Brahmanists who are eternalists proclaim the eternity of an [absolute] Selfhood and the world [of beings] in four ways, [that behaviour] is dependent on sensation
Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañcapaññapenti catūhi vatthūhi tadapi phassapaccayā (D.1.40).

Illustration: paccayā, due to

In arousing desire for supreme deliverance [from perceptually obscuring states], psychological pain arises due to desire.
☸ Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihappaccayā domanassaṃ (M.1.303).

Illustration: paccayā, due to

Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral.
☸ yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā (M.3.287).

Illustration:paccayā, due to

Whereas vexatious and anguishing perceptually obscuring states would arise due to killing, there are no vexatious and anguishing perceptually obscuring states in abstaining from it.
☸ ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti (M.1.361).

Illustration: paccayā, due to

Those vexatious and anguishing perceptually obscuring states that arise due to mental endeavour
☸ ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā (A.2.196-7).

Illustration: paccayā, out of

Out of [sensuous] passion they engaged in sexual intercourse.
☸ Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu (D.3.88).

Illustration: paccayā, in

One directs one’s mind to acquire what has not yet been acquired, thinking, ‘May the visual sense and visible objects be thus in the future.’ In directing one’s mind thus, one longs for it.
iti me cakkhuṃ siyā anāgatamaddhānaṃ iti rūpāti appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati (M.3.195-6).

Illustration: paccayā, on that account

Do what you have to do with my body, as you wish. There will be neither hatred nor love by me [of you] about that [or] on that account.
☸ Yaṃ vo kiccaṃ sarīrena taṃ karotha yadicchatha
Na me tappaccayā tattha doso pemañca hehiti (Th.v.719).

*Pacceti

Renderings

• pacceti: to believe in

• pacceti: to believe

• pacceti: to assume

• pacceti: to suppose

• pacceti: to realise

• pacceti: to rebound

• pacceti: to revert

• pacceti: to return

Illustrations

Illustration: pacceti, believe in

He was a practitioner of water-purification. He believed in spiritual purification through [bathing in] water.
☸ Udakasuddhiko udakena parisuddhiṃ pacceti.

Is it true, brahman, that you are a practitioner of water-purification? That you believe in spiritual purification through [bathing in] water?
☸ saccaṃ kira tvaṃ brāhmaṇa udakasuddhiko udakena parisuddhiṃ paccesi (S.1.182-3).

Illustration: pacceti, believe in

He is superstitious. He believes in luck, not in the operation of the karmic mechanism.
☸ kotuhalamaṅgaliko hoti maṅgalaṃ pacceti no kammaṃ

He is not superstitious. He believes in the operation of the karmic mechanism, not in luck.
☸ akotuhalamaṅgaliko hoti kammaṃ pacceti no maṅgalaṃ (A.3.206).

Illustration: paccesi, believe in

What type of Self do you believe in, Poṭṭhapāda?
☸ Kiṃ pana tvaṃ poṭṭhapāda attānaṃ paccesī ti.

I believe in a gross material Self, material, made of the four great material phenomena feeding on physical food.
☸ oḷārikaṃ kho ahaṃ bhante attānaṃ paccemi rūpiṃ cātummahābhūtikaṃ kabaliṅkārāhārabhakkhanti (D.1.185).

Illustration: pacceti, believe

For some believe that spiritual purity is on account of one’s view.
☸ diṭṭhiyā eke paccenti suddhiṃ (Sn.v.840)

Norman: ‘Some do believe that purity is by means of view’

Illustration: paccesi, assume

By whom was this being created? Where is the being’s creator ? Where has the being arisen? Where does the being cease?
☸ Kenāyaṃ pakato satto kuvaṃ sattassa kārako
Kuvaṃ satto samuppanno kuvaṃ satto nirujjhatī ti.

But why do you assume ‘a being’? That is just your acquiescence in wrong view [of reality], Māra. This is nothing but a heap of originated phenomena. Here no being is found.
☸ Kinnu satto ti paccesi māradiṭṭhigatannu te
Suddhasaṅkhārapuñjoyaṃ nayidha sattūpalabbhati (S.1.135).

Illustration: paccethā, suppose

Yet although beings have such yearnings, desires, and aspirations, unlikeable, unloveable, and displeasing things increase, and likeable, loveable, and pleasing things diminish.
☸ Tesaṃ bhikkhave sattānaṃ evaṃ kāmānaṃ evaṃ chandānaṃ evaṃ adhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti iṭṭhā kantā manāpā dhammā parihāyanti.

Now what do you suppose is the reason for this?
☸ Tatra tumhe bhikkhave kaṃ hetuṃ paccethā ti? (M.1.309).

Illustration: paccesi, suppose

Do you remember it, Bhaddāli?
☸ sarasi tvaṃ bhaddālī ti

No, bhante.
☸ No hetaṃ bhante

What do you suppose is the reason for this?
☸ Tatra bhaddāli kaṃ hetuṃ paccesī ti

Bhante, I have long been one who did not fulfil the training in the Teacher’s training system.
☸ So hi nūnāhaṃ bhante dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin ti (M.1.445).

Illustration: paccenti, realise

Those with faith [in the perfection of the Perfect One’s enlightenment], and virtue, serenity and vision of things [according to reality], in due course realise the happiness that is the culmination of the religious life.
☸ Yesaṃ saddhā ca sīlañca pasādo dhammadassanaṃ
Te ve kālena paccenti brahmacariyogadhaṃ sukhan ti. (S.5.344).

Illustration: paccenti, realise

In due course they realise where suffering ceases.
☸ Te me kālena paccenti yattha dukkhaṃ nirujjhatī ti (A.3.329).

Illustration: pacceti, rebound

Whoever wrongs an innocent man, a pure person unblemished [by spiritual defilement], the demerit rebounds upon that same fool like fine dust thrown against the wind.
☸ Yo appaduṭṭhassa narassa dussati suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ sukhumo rajo paṭivātaṃ va khitto ti (S.1.13).

Illustration: pacceti, revert

[A man might think:] ‘I see the Purified, the Highest, the Unailing. A man’s spiritual purity is on account of his vision.’ Understanding [purity] in this way, knowing [what he sees] as ‘the Highest,’ and [thinking] ‘I am a seer of the Purified,’ he reverts to knowledge.
☸ Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti
Evābhijānaṃ paraman ti ñatvā, suddhānupassī ti pacceti ñāṇaṃ (Sn.v.788)

Norman: ‘He believes that knowledge [leads to purity].’

Illustration: pacceti, revert

Amongst those in dispute he does not take sides. He does not revert to any dogmatic view whatsoever.
☸ Sa ve viyattesu na vaggasārī, diṭṭhimpi so na pacceti kiñci (Sn.v.800)

Norman: ‘He does not fall back on any view at all.’

Illustration: pacceti, return

Gone to the Far Shore, one of such good qualities does not return.
☸ pāragato na pacceti tādī ti (Sn.v.803)

*Pacchāpuresaññī

Renderings

• pacchāpuresaññī: perceiving the constant nature of reality

• pacchāpuresaññā: the perception of the constant nature of reality

Introduction

Pacchāpuresaññī: background

Pacchāpuresaññī is a form of meditation that occurs as part of the development of the four paths to psychic power (catusu iddhipādesu). It therefore leads to both the attainment of various kinds of psychic power (anekavihitaṃ iddhividhaṃ) and the destruction of perceptually obscuring states (āsavānaṃ khayā, S.5.282).

It was also a meditation taught to Venerable MahāMoggallāna to overcome torpor, to be used in conjunction with walking meditation:

• Perceiving the constant nature of reality, concentrate on pacing back and forth, your senses inwardly immersed, your mind not straying outwards. It is possible that by abiding in this way, that the torpor will be abandoned
☸ pacchāpuresaññī caṅkamaṃ adhiṭṭheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha (A.4.87).

This meditation is analysed in the commentary, but Bodhi says its ‘explanation sounds strained’ (CDB p.1946 n.272).

Pacchā and pura: physically behind and in front

One problem is that pacchā and pura can refer to either space or time. For example, it is an offence for the one who is walking behind on a path (pacchato gacchanto) to explain the teaching to someone walking in front (purato gacchantassa) (Vin.4.205). According to this, pacchāpuresaññī would involve meditating on ‘what is physically behind and in front.’

Pacchā and pura: past and future

But pacchā and pura can also refer to time:

1) ‘First’ and ‘afterwards’: one can ridicule others of saying first what they should have said afterwards, or afterwards what they should have said first (pure vacanīyaṃ pacchā avaca. Pacchā vacanīyaṃ pure avaca D.1.8).

2) ‘Past’ and ‘what is in the future’: some people wish for what is in the future or the past, longing for present and former pleasures (pacchā pure vāpi apekkhamānā ime va kāme purime va jappaṃ Sn.v.773).

Yathā pure tathā pacchā

The term pacchāpuresaññī is explained by the reflection yathā pure tathā pacchā; yathā pacchā tathā pure. If we take pacchā and pura as referring to time, it leads to the following translation:

• He abides perceiving the constant nature of reality: ‘As what is past, so what is to come; as what is to come, so what is past.’
☸ pacchāpuresaññī ca viharati: yathā pure tathā pacchā yathā pacchā tathā pure (S.5.277).

This is further explained as follows:

• And how does a bhikkhu abide perceiving the constant nature of reality: ‘As what is past, so what is to come; as what is to come, so what is past’? In this regard, the perception of the constant nature of reality is correctly grasped by the bhikkhu, correctly contemplated, correctly pondered, correctly penetrated by penetrative discernment.
☸ Kathañca bhikkhave bhikkhu pacchāpure saññī ca viharati? Yathā pure tathā pacchā yathā pacchā tathā pure. Idha bhikkhave bhikkhuno pacchā pure saññā suggahitā hoti sumanasikatā sūpadhāritā suppaṭividdhā paññāya (S.5.277).

Sāriputta: either later or sooner

The last passage should be compared to Venerable Sāriputta saying:

• Either way this [life ends in] death, not no death, either later or sooner.
☸ Ubhayenamidaṃ maraṇameva nāmaraṇaṃ pacchā vā pure vā (Th.v.1004).

This supports our saying that pacchāpuresaññī means the perception of the constant nature of reality. The near future and the distant future have the same mortal nature. In this respect the present is no different from any other time period.

Pārājika recitation: ‘defeated’ until the time of his death

The same conclusion can be drawn from the Pārājika recitation, which concludes that a bhikkhu who commits a pārājika offence is no longer in communion with the bhikkhus:

• ‘The four rules that merit expulsion have been recited. If a bhikkhu commits any of them, he is no longer in communion with the bhikkhus. As in the near future, so in the distant future, he is expelled, not in communion’
☸ Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā. Yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhuhi saddhiṃ saṃvāsaṃ yathā pure tathā pacchā pārājiko hoti asaṃvāso Vin.3.109).

This illustrates ‘the constant nature of reality’: the bhikkhu’s status as ‘expelled’ is the same from the time of the offence until the time of his death: he cannot be reinstated.

Comparing present past and future in the scriptures

The idea of comparing the present to the past and the future is well-established in the scriptures. For instance:

• Whatever bodily form, past, future, or present... one should see all bodily form with perfect penetrative discernment as this is “not [in reality] mine” etc
☸ Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti (M.3.18-9).

• Formerly as well as now all these visible objects are unlasting
☸ pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā (M.3.219).

Dhammaṭṭhitatā: comparison

• And what is dependent origination? Old-age-and-death arises dependent on birth. Whether or not there is an arising of Perfect Ones, there persists that phenomenon, that stability in the nature of reality, that orderliness in the nature of reality, that specific conditionality.
☸ Katamo ca bhikkhave paṭiccasamuppādo? Jātipaccayā bhikkhave jarāmaraṇaṃ uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idapaccayatā (S.2.25).

• Whether or not there is an arising of Perfect Ones, there persists that phenomenon, that stability in the nature of reality, that orderliness in the nature of reality, [namely] the unlastingness of all originated phenomena.
☸ Uppādā vā bhikkhave tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā sabbe saṅkhārā aniccā ti (A.1.286).

Conclusion

The reflection on pacchāpuresaññī suggests that one should contemplate the constant nature of reality. Although reality is inconstant, its nature is constant.

Illustrations

Illustration: pacchāpuresaññī, perceiving the constant nature of reality

And he abides perceiving the constant nature of reality: ‘As what is past, so what is to come; as what is to come, so what is past; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus with an attitude open and unclouded, he makes his mind radiant.
☸ pacchāpuresaññī ca viharati: yathā pure tathā pacchā yathā pacchā tathā pure yathā adho tathā uddhaṃ yathā uddhaṃ tathā adho yathā divā tathā rattiṃ yathā rattiṃ tathā divā Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti (S.5.277).

COMMENT

• ‘As below, so above,’ as explained in the Vibhaṅga Sutta (S.5.277), means one reviews bodies from head to toe as being full of various foul things (idha bhikkhave bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccacekkhati).

• ‘As by day, so by night,’ says the Vibhaṅga Sutta, means one practises the meditation similarly, during the day and during the night.

*Pajānāti; Paññā

Renderings

• pajānāti: to discern

• pajānāti: to know that

• pajānāti: to understand how

• paññā: wisdom

• paññā: penetrative discernment

• pañña: one who knows that

• pañña: one of wisdom

• paññavā: blessed with penetrative discernment

• duppañña: void of penetrative discernment

Introduction

Pajānāti: three meanings

We render pajānāti as either:

1) to ‘discern’

2) to ‘know that’

3) to ‘understand how’

For examples, see Illustrations, grouped accordingly.

Paññā: wisdom or penetrative discernment

Paññā is etymologically and functionally related to pajānāti. Where it linked to conduct of body and speech we call it wisdom. Where it is linked to conduct of mind we call it penetrative discernment.

Paññā: ‘wisdom’ or ‘one who is wise’

When paññā is linked to a person we usually call it wisdom, especially if it is:

1) given a prefix like mahā- or bhūri- e.g. bhūripañño

2) accompanied by terms paṇḍito or mahāpurisa e.g. paṇḍito mahāpañño

For example:

• One who is wise, one of great wisdom, is not intent upon his own harm, the harm of others, the harm of both.
☸ Idha bhikkhu paṇḍito mahāpañño nevattavyābādhāya ceteti na paravyābādhāya ceteti na ubhayavyābādhāya ceteti (A.2.179).

• Wise is the bhikkhunī Dhammadinnā, of great wisdom is the bhikkhunī Dhammadinnā.
☸ paṇḍitā visākha dhammadinnā bhikkhunī mahāpaññā visākha dhammadinnā bhikkhunī (M.1.304).

Illustrations: to discern

Illustration: pajānāti, discerns

And how does a bhikkhu abide contemplating the nature of the mind
Kathañca bhikkhave bhikkhu citte cittānupassī viharati?

In this regard a bhikkhu discerns

• a mental state with attachment as just that.
☸ sarāgaṃ vā cittaṃ sarāgaṃ cittan ti pajānāti

• a mental state without attachment as just that.
☸ vītarāgaṃ vā cittaṃ vītarāgaṃ cittan ti pajānāti (M.1.59).

Illustration: pajānāti, discern

And what is old age and death?
☸ Katamañca bhikkhave jarāmaraṇaṃ?

The ageing, decrepitude, broken teeth, graying hair, wrinkled skin, dwindling of the life-span, decay of the sense faculties for the various beings in the various classes of beings. This is called old age.
☸ yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko ayaṃ vuccati jarā.

The passing away, the deceasing, the dissolution, the ending, the perishing, the death, the breaking up of aggregates, the laying down of the body for the various beings in the various classes of beings. This is called death.
☸ yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassa upacchedo idaṃ vuccati maraṇaṃ.

Thus this is old age, and this is death. This is called old age and death.
☸ Iti ayañca jarā idañca maraṇaṃ idaṃ vuccati bhikkhave jarāmaraṇaṃ. ṇaṃ

• With the origination of birth comes the origination of old age and death
☸ jātisamudayā jarāmaraṇasamudayo

• With the ending of birth comes the ending of old age and death
☸ jātinirodhā jarāmaraṇanirodho

The practice leading to the ending of old age and death is the noble eightfold path.
☸ ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇa nirodhagāminī paṭipadā seyyathīdaṃ– sammādiṭṭhi... pe... sammāsamādhi

When a noble disciple thus discerns
☸ yato kho bhikkhave ariyasāvako

• old age and death
evaṃ jarāmaraṇaṃ pajānāti

• the origin of old age and death
evaṃ jarāmaraṇasamudayaṃ pajānāti

• the ending of old age and death
evaṃ jarāmaraṇanirodhaṃ pajānāti

• the practice leading to its ending
evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti

this is his knowledge of the nature of reality
idamassa dhamme ñāṇaṃ (S.2.57-8).

Illustration: pajānāti, discerns

The Perfect One discerns according to reality the possible as possible, and the impossible as impossible.
☸ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti (A.3.417).

Illustration: pajānāti, discern

The ignorant Everyman does not discern any deliverance from unpleasant sense impression other than through sensuous pleasure.
☸ na bhikkhave pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ (S.4.208).

Illustration: pajānāmi, discern

I discern the Untroubled and the path and practice leading to the Untroubled.
☸ Nibbānañcāhaṃ sāriputta pajānāmi nibbānagāmiñca maggaṃ nibbānagāminiñca paṭipadaṃ (M.1.73-4).

Illustration: pajānāti, discern

The ignorant Everyman does not discern what issues should be contemplated or what issues should not be contemplated.
☸ assutavā puthujjano... manasikaraṇīye dhamme nappajānāti amanasikaraṇīye dhamme nappajānāti

This being so, he does not contemplate issues that should be contemplated but contemplates issues that should not be contemplated.
☸ So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto ye dhammā na manasikaraṇīyā te dhamme manasikaroti ye dhammā manasikaraṇīyā te dhamme na manasikaroti (M.1.7).

Illustrations: to know that

Illustration: pajānāmi, know that

I know that my mind is liberated [from perceptually obscuring states]
☸ vimuttaṃ me cittan ti pajānāmi (M.3.31).

Illustration: pajānāti, know that

This, too, is a method by which a bhikkhu who is a finished disciple knows that: ‘I am a finished disciple.’
☸ asekhosmīti pajānātī ti (S.5.229-230).

Illustration: pajānāti, know that

Breathing in long he knows that “I breathe in long.” Breathing out long he knows that “I breathe out long
☸ Dīghaṃ assasāmī ti pajānāti. Dīghaṃ passasāmī ti pajānāti (S.5.341).

Illustration: pajānāti, know that; discern

Now of these the Perfect One knows that these views thus grasped and adhered to will lead to such-and-such a place of rebirth, to such-and-such an afterlife destination.
☸ Tayidaṃ bhikkhave tathāgato pajānāti ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃ gatikā bhavanti evaṃ abhisamparāyā ti

That does he know, and he discerns also what transcends them;
☸ tañca tathāgato pajānāti tato ca uttaritaraṃ pajānāti;

and he is not attached to that discernment,
☸ tañca pajānanaṃ na parāmasati

and thus unattached he has realised inward peace,
☸ aparāmasato cassa paccattaṃ yeva nibbuti viditā (D.1.17).

Illustration: pajānāti, know that; discern

“In this regard, while a bhikkhu is abiding diligently, vigorously, and resolutely applied [to the practice], there arises in him the faculty of physical pain. He knows that: ‘There has arisen in me this faculty of physical pain.’
☸ Idha bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ. So evaṃ pajānāti uppannaṃ kho me idaṃ dukkhindriyaṃ

He discerns the faculty of physical pain; he discerns the origin of the faculty of physical pain; he discerns the ending of the faculty of physical pain; and he discerns where the arisen faculty of physical pain ceases without remainder.
☸ so dukkhindriyañca pajānāti. Dukkhindriyanirodhañca pajānāti. Yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Tañca pajānāti (S.5.213).

Illustrations: to understand how

Illustration: pajānāti, know that; pajānāti, understands how

In this regard, if sensuous hankering is present in him, he knows that it is present. Or if not present, he knows that it is not present.
☸ Idha bhikkhave bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ atthi me ajjhattaṃ kāmacchando ti pajānāti asantaṃ vā ajjhattaṃ kāmacchandaṃ natthi me ajjhattaṃ kāmacchando ti pajānāti.

He understands how unarisen sensuous hankering arises in him.
☸ Yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti

He understands how arisen sensuous hankering is abandoned.
☸ yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti.

He understands how abandoned sensuous hankering does not arise
☸ Yathā ca pahīnassa kāmacchandassa anuppādo hoti tañca pajānāti (D.2.300).

Illustration: pajānāti, discern; pajānāti, understand how

And how does a bhikkhu abide contemplating the nature of certain objects of the systematic teachings with regard to the six senses and their objects?
☸ Kathañca pana bhikkhave bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu

A bhikkhu discerns the visual sense, visible objects, and the bond that arises dependent on them both.
☸ Idha bhikkhave bhikkhu cakkhuñca pajānāti rūpe ca pajānāti yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti.

• He understands how the unarisen bond arises in him.
☸ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti.

• He understands how the arisen bond is abandoned.
☸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti.

• He understands how the abandoned bond does not arise in the future.
☸ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti (D.2.302).

Illustration: pajānāti, understand how

With purified divine vision surpassing that of men, he sees beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate,
☸ dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate

and he understands how beings fare according to their deeds.
☸ yathākammūpage satte pajānāti (D.1.82).

Illustrations: to be discerned

Illustration: paññāyati, discernable

There are three marks of the originated
☸ Tīṇi'māni bhikkhave saṅkhatassa saṅkhatalakkhaṇāni

• an arising is discernable
☸ uppādo paññāyati

• a disappearance is discernable
☸ vayo paññāyati

• a changeability while persisting is discernable
☸ ṭhitassa aññathattaṃ paññāyati (A.1.152).

Illustration: paññāyittha, discernable

When the Blessed One’s body was burned, of whatever had been skin, fascia, flesh, sinews, and synovial fluid, neither soot nor ash was discernable; only bony ashes remained.
☸ Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavī ti vā camman ti vā maṃsan ti vā naharū ti vā lasikā ti vā tassa neva chārikā paññāyittha na masi sarīrāneva avasissiṃsu (D.2.164).

Illustration: paññāpanāya, to be discerned

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.
☸ Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya (M.3.17).

Illustration: paññāyatī, to be discerned

But since there is an unborn, a not-brought-about, an unproduced, an unoriginated, therefore a deliverance is to be discerned from what is born, brought about, produced, originated.
☸ yasmā ca kho bhikkhave atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī ti (Ud.80).

Illustrations: one of wisdom/who knows that

Illustration: pañño, one of wisdom

In whatever direction the one of extensive wisdom goes, to that place that I am also inclined to go.
☸ Yaṃ yaṃ disaṃ vajati bhūripañño sa tena teneva nato’hamasmi (Sn.v.1143).

Illustration: pañño, one of wisdom; paññā, wisdom

When, householder, a noble disciple has realised that
☸ Yato ca kho gahapati ariyasāvakassa

Greed and voracity are a defilement of the mind, he abandons them.
☸ abhijjhāvisamalobho cittassa upakkileso ti iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīṇo hoti

Ill will is a defilement of the mind, he abandons it.
☸ vyāpādo cittassa upakkileso ti iti viditvā vyāpādo cittassa upakkileso pahīṇo hoti

Lethargy and torpor are a defilement of the mind, he abandons them.
☸ thīnamiddhaṃ cittassa upakkileso ti iti viditvā thīnamiddhaṃ cittassa upakkileso pahīṇo hoti

Restlessness and anxiety are a defilement of the mind, he abandons them.
☸ uddhaccakukkuccaṃ cittassa upakkileso ti iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīṇo hoti.

Doubt [about the excellence of the teaching] is a defilement of the mind, he abandons it.
☸ Vicikicchā cittassa upakkileso ti iti viditvā vicikicchā cittassa upakkileso pahīṇo hoti.

This, householder, is called a noble disciple of great wisdom, of broad wisdom, one who profoundly sees whatever enters into the range of consciousness, of perfect wisdom.
☸ Ayaṃ vuccati gahapati ariyasāvako mahāpañño puthupañño āpāthadaso paññāsampanno.

This is called perfection in wisdom.
☸ Ayaṃ vuccati gahapati paññāsampadā (A.2.67).

Illustration: pañño, one who knows that

In what way is a bhikkhu one who knows that his mind is liberated [from perceptually obscuring states]?
Kathañca bhikkhave bhikkhu suvimuttapañño hoti:

In this regard a bhikkhu knows that his attachment... hatred... undiscernment of reality is abandoned, chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ rāgo... doso... moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammoti pajānāti (A.5.32).

Illustrations: penetrative discernment

Illustration: paññā, penetrative discernment

Bhikkhus, there is one thing if developed and cultivated leads
☸ Ekadhammo bhikkhave bhāvito bahulīkato

to the attaining of penetrative discernment
☸ paññāpaṭilābhāya saṃvattati

to the growth of penetrative discernment
☸ paññāvuddhiyā saṃvattati

to the expansion of penetrative discernment
☸ paññāvepullāya saṃvattati

to greatness of penetrative discernment
☸ mahāpaññatāya saṃvattati

to breadth of penetrative discernment
☸ puthupaññatāya saṃvattati

to vastness of penetrative discernment
☸ vipulapaññatāya saṃvattati

to profundity of penetrative discernment
☸ gambhīrapaññatāya saṃvattati

to a state of unsurpassed penetrative discernment
☸ asāmantapaññatāya saṃvattati

to extensiveness of penetrative discernment
☸ bhūripaññatāya saṃvattati

to abundance of penetrative discernment
☸ paññābāhullāya saṃvattati

to quickness of penetrative discernment
☸ sīghapaññatāya saṃvattati

to buoyancy of penetrative discernment
☸ lahupaññatāya saṃvattati

to joyousness of penetrative discernment
☸ hāsupaññatāya saṃvattati

to swiftness of penetrative discernment
☸ javanapaññatāya saṃvattati

to keenness of penetrative discernment
☸ tikkhapaññatāya saṃvattati

to penetrativeness of penetrative discernment
☸ nibbedhikapaññatāya saṃvattati

What is the one thing? Mindfulness of the body.
☸ katamo ekadhammo? Kāyagatāsati (A.1.45).

Illustration: paññāya, penetrative discernment

Unwillingness to listen and not asking questions are obstacles to penetrative discernment.
☸ asussusā aparipucchā paññāya paripantho (A.5.136).

Illustration: paññā, penetrative discernment

How does one discern a knowable phenomenon?
☸ Neyyaṃ panāvuso dhammaṃ kena pajānātī ti

One discerns a knowable phenomenon with the eye of penetrative discernment.
☸ Neyyaṃ kho āvuso dhammaṃ paññācakkhunā pajānātī ti

For what purpose is penetrative discernment?
☸ Paññā panāvuso kimatthiyā ti?

Penetrative discernment is for the sake of full understanding, profound understanding, and abandonment.
☸ Paññā kho āvuso abhiññatthā pariññatthā pahānatthā ti (M.1.293).

Illustration: paññā, penetrative discernment

There is no jhāna for one without penetrative discernment. There is no penetrative discernment for one who does not meditate. Whoever has jhāna together with penetrative discernment, is right in the presence of the Untroubled.
☸ Natthi jhānaṃ apaññassa paññā natthi ajjhāyato
Yamhi jhānañca paññā ca sa ve nibbānasantike (Dh.v.372).

Illustration: paññā, penetrative discernment

To abandon undiscernment of reality, penetrative discernment should be developed.
☸ Mohassa pahānāya paññā bhāvetabbā (A.3.446).

Illustration: paññā, penetrative discernment

What is the faculty of penetrative discernment?
☸ Katamañca bhikkhave paññindriyaṃ

In this regard a noble disciple is blessed with penetrative discernment. He is endowed with noble and penetrative discernment of arising and vanishing which leads to the complete destruction of suffering.
☸ idha bhikkhave ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā (S.5.199).

Illustration: paññāya, penetrative discernment

The five hindrances which are spiritual defilements and weakening to penetrative discernment.
☸ pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalikaraṇe (M.3.136).

Illustration: paññā, penetrative discernment

• Penetrative discernment is the examiner of all things.
☸ paññuttarā sabbe dhammā (A.4.339).

And how is penetrative discernment the examiner?
☸ Kathañca bhikkhave paññuttaraṃ hoti?

In this regard, the teachings are explained by me to disciples for the complete destruction of suffering.
☸ Idha bhikkhave mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya.

In accordance with way I explain the teachings to disciples for the complete destruction of suffering, those teachings are examined by them with penetrative discernment.
☸ Yathā yathā bhikkhave mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti.

In this way penetrative discernment is the examiner
☸ Evaṃ kho bhikkhave paññuttaraṃ hoti (A.2.243).

Illustration: duppañño, void of penetrative discernment

―’One who is void of penetrative discernment, one who is void of penetrative discernment,’ is said, friend. In reference to what was it said?
☸ Duppañño duppañño ti āvuso vuccati. Kittāvatā nu kho āvuso duppaññoti vuccatī ti?

―‘He does not discern. He does not discern’ therefore ‘one who is void of penetrative discernment’ is said
☸ Nappajānāti nappajānātī ti kho āvuso tasmā duppañño ti vuccati.

... What does he not discern?
☸ Kiñca nappajānāti?

... He does not discern ‘This is suffering... This is the origin of suffering... This is the ending of suffering... This is the practice leading to the ending of suffering...
☸ Idaṃ dukkhan ti nappajānāti ayaṃ dukkhasamudayo ti nappajānāti ayaṃ dukkhanirodho ti nappajānāti ayaṃ dukkhanirodhagāminī paṭipadā ti nappajānāti (M.1.292).

Illustration: paññavā, blessed with penetrative discernment

―’Blessed with penetrative discernment, blessed with penetrative discernment,’ is said, friend. In reference to what was it said?
Paññavā paññavā ti āvuso vuccati. Kittāvatā nu kho āvuso paññavā ti vuccatī ti?

―‘He discerns. He discerns’ therefore ‘blessed with penetrative discernment’ is said
Pajānāti pajānātī ti kho āvuso tasmā paññavāti vuccati.

... What does he discern?
☸ Kiñca pajānāti?

... He discerns ‘This is suffering... This is the origin of suffering... This is the ending of suffering... This is the practice leading to the ending of suffering...
☸ Idaṃ dukkhan ti pajānāti... Ayaṃ dukkhanirodhagāminī paṭipadā ti pajānāti (M.1.292).

*Paññuttara

Renderings

• paññuttara: penetrative discernment is the examiner

• paññuttara: penetrative discernment as the examiner

Introduction

Dictionaries

Uttara means:

• DOP: ‘chief result or characteristic; what is left; excess.’

• PED: ‘having something above or higher, having a superior.’

But neither explanation fits the contexts of paññuttara. We will show that uttara means ‘examiner.’

Translators

Bodhi says the commentary ‘does not explain in what sense paññā is called uttarā,’ and renders paññuttarā sabbe dhammā as ‘Wisdom is of all things their supervisor’ (Bodhi, A.4.339).

Sikkhānisaṃsa Sutta

The Sikkhānisaṃsa Sutta (A.2.243) shows that the meaning of paññuttaraṃ can be derived from paññāya samavekkhitā honti:

• In accordance with way I explain the teachings to disciples for the complete destruction of suffering, those teachings are examined by them with penetrative discernment (paññāya samavekkhitā honti). In this way penetrative discernment is the examiner (paññuttaraṃ hoti).
☸ Yathā yathā bhikkhave mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti. Evaṃ kho bhikkhave paññuttaraṃ hoti (A.2.243).

This suggests that uttaraṃ can be named after samavekkhati, for which PED says:

• Samavekkhati: to consider, examine.

• Samavekkhitar: one who considers.

This supports our term for paññuttarā.

Illustrations

Illustration: paññuttaraṃ, penetrative discernment as the examiner

This religious life is lived for the sake of a benefit from the training, with penetrative discernment as the examiner, with liberation [from perceptually obscuring states] as its essence, with mindfulness as its master.
☸ Sikkhānisaṃsamidaṃ bhikkhave brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyyaṃ (A.2.243).

Illustration: paññuttaraṃ, penetrative discernment is the examiner

And how is penetrative discernment the examiner?
☸ Kathañca bhikkhave paññuttaraṃ hoti?

In this regard, the teachings are explained by me to disciples for the complete destruction of suffering
☸ Idha bhikkhave mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya.

In accordance with way I explain the teachings to disciples for the complete destruction of suffering, those teachings are examined by them with penetrative discernment.
☸ Yathā yathā bhikkhave mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti.

In this way penetrative discernment is the examiner
☸ Evaṃ kho bhikkhave paññuttaraṃ hoti (A.2.243).

Illustration: paññuttarā, penetrative discernment is the examiner

• Penetrative discernment is the examiner of all things.
☸ paññuttarā sabbe dhammā

• Liberation [from perceptually obscuring states] is the essence of all things.
☸ vimuttisārā sabbe dhammā ti (A.4.339).

*Paṭigha

Renderings

• paṭigha: repugnance

• paṭigha: repulsiveness

• paṭigha: tangible

• paṭigha: what is touched

• paṭigha: physical sensation

Illustrations

Illustration: paṭigha, repugnance

Having thoroughly dispelled the attitude of repugnance towards either internal things or external things.
☸ Ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā (S.5.315).

Illustration: paṭigha, repugnance

He would not wish for another’s suffering out of anger, or from an attitude of repugnance
☸ Vyārosanā paṭighasaññā nāññamaññassa dukkhamiccheyya (Sn.v.148).

Illustration: paṭighaṃ, repugnance

If desire, attachment, hatred, undiscernment of reality, or an attitude of repugnance should arise in regard to visible objects known via the visual sense,
☸ cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vā cetaso tato cittaṃ nivāraye (S.4.195).

Illustration: paṭigha, repugnance

The proclivity to attachment should be abandoned in regard to pleasant sense impression.
☸ sukhāya vedanāya rāgānusayo pahātabbo

The proclivity to repugnance should be abandoned in regard to unpleasant sense impression.
☸ dukkhāya vedanāya paṭighānusayo pahātabbo (S.4.205).

Illustration: paṭighaṃ, repugnance

And in smelling a foul stench, dispel repugnance for the stench
☸ Athopi ghātvā asuciṃ akantiyaṃ akantiyasmiṃ paṭighaṃ vinodaye (S.4.71).

Illustration: paṭigha, repulsiveness

There is the quality of loveliness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.
☸ Atthi bhikkhave subhanimittaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

There is the quality of repulsiveness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen ill will, and the increase and expansion of arisen ill will.
☸ Atthi bhikkhave paṭighanimittaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā vyāpādassa uppādāya uppannassa vā vyāpādassa bhiyyobhāvāya vepullāya (S.5.64).

Illustration: paṭighaṃ, tangible

Threefold classification of matter
☸ Tividhena rūpasaṅgaho

1) visible and tangible matter;
☸ sanidassanasappaṭighaṃ rūpaṃ

2) invisible and tangible matter;
☸ anidassanasappaṭighaṃ rūpaṃ

3) invisible and intangible matter
☸ anidassanaappaṭighaṃ rūpaṃ (D.3.217).

Illustration: paṭighe, what is sensed

People are ensnared by objects of attachment, by what is seen, heard, sensed, and cognised
☸ Upadhīsu janā gathitāse diṭṭhasute paṭighe ca mute ca (S.1.186).

Comment:

Diṭṭhasute paṭighe ca mute ca stands for the familiar tetrad: diṭṭha, suta, muta, and viññāta.

Illustration: paṭigha, physical sensation

By completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless.
☸ bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāso ti ākāsānañcāyatanaṃ upasampajja viharati (D.1.183).

*Paṭicca

Renderings

• paṭicca: dependent

• paṭicca: because of

• paṭicca: on

• paṭicca: by

• paṭicca: in

• paṭicca: for

• paṭicca: from

• paṭicca: in reference to

• appaṭicca: self-sufficient

Illustrations

Illustration: paṭicca, dependent, appaṭicca, self-sufficient

There has arisen in me a pleasant sense impression.
☸ uppannā kho myāyaṃ sukhā vedanā

Now that is dependent, not self-sufficient.
☸ paṭicca no appaṭicca

Dependent on what?
☸ kiṃ paṭicca

Dependent on this very body.
☸ imameva kāyaṃ paṭicca (S.4.211).

Illustration: paṭicca, dependent on

Dependent on a sensation to be experienced as pleasant, a pleasant sense impression arises
☸ Sukhavedaniyaṃ bhikkhave phassaṃ paṭicca uppajjati sukhā vedanā (S.4.15).

Illustration: paṭicca, dependently

From whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.
☸ Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ (It.61).

Illustration: paṭicca, dependent on

Dependent on the visual sense and visible objects, the visual field of sensation arises.
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ (M.3.281).

Illustration: paṭicca, because of

Because of craving, search.
taṇhaṃ paṭicca pariyesanā

Because of search, acquisition
pariyesanaṃ paṭicca lābho (A.4.401).

Illustration: paṭicca, because of

Suffering arises because of attachment.
☸ upadhiṃ paṭicca dukkhamidaṃ sambhoti

Illustration: paṭicca, because of

The phenomenon of light is discernable because of darkness.
☸ Yāyaṃ bhikkhu ābhādhātu ayaṃ dhātu andhakāraṃ paṭicca paññāyati

The phenomenon of loveliness is discernable because of unloveliness.
☸ yāyaṃ bhikkhu subhadhātu ayaṃ dhātu asubhaṃ paṭicca paññāyati

The phenomenon of the ending of perception and sense impression is discernable because of the ending [of originated phenomena].
☸ yāyaṃ bhikkhu saññāvedayitanirodhadhātu ayaṃ dhātu nirodhaṃ paṭicca paññāyatī ti (S.2.150).

Illustration: paṭicca, on

Further, Ānanda, the bhikkhu, not focusing upon the perceptions of man and forest, focuses undistractedly on the perception of earth.
☸ amanasikaritvā manussasaññaṃ amanasikaritvā araññasaññaṃ paṭhavīsaññaṃ paṭicca manasikaroti ekattaṃ (M.3.105).

Illustration: paṭicca, by

Just as a space that is enclosed by stakes, creepers, grass and clay is reckoned as a dwelling,
☸ Seyyathā pi āvuso kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāranteva saṅkhaṃ gacchati

so a volume that is enclosed by bones, sinews, flesh, and skin is known as a bodily form.
☸ evameva kho āvuso aṭṭhiñca paṭicca nahāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpanteva saṅkhaṃ gacchati (M.1.190).

Illustration: paṭicca, in

Yet they find a certain measure of pleasure and sweetness in the five varieties of sensuous pleasure
☸ hoti ceva sātamattā assādamattā yadidaṃ pañcakāmaguṇe paṭicca (M.1.507-8).

Bodhi: yet they find a certain measure of satisfaction and enjoyment in dependence on the five cords of sensuous pleasure

Illustration: paṭicca, for

For two good reasons the Perfect One establishes training rules for his disciples.
☸ Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ (A.1.98).

Illustration: paṭicca, for

And yet noble young men take up that way of life for a good reason.
☸ tañca kho evaṃ bhikkhave kulaputtā upenti atthavasikā atthavasaṃ paṭicca (S.3.93; It.89).

Illustration: paṭicca, from

Whatever happiness or joy arises from the five varieties of sensuous pleasure
☸ Yaṃ kho udāyi ime pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ (M.1.454).

Illustration: paṭicca, in reference to

Assumed individuality is of two kinds, I declare: to be fostered and not to be fostered. And one’s assumed individuality is either the one or the other. So it was said by the Blessed One. And in reference to what was it said?
☸ Attabhāvapaṭilābhampahaṃ bhikkhave duvidhena vadāmi sevitabbampi asevitabbampi. Tañca aññamaññaṃ attabhāvapaṭilābhan ti iti kho panetaṃ vuttaṃ bhagavatā kiñcetaṃ paṭicca vuttaṃ (M.3.52).

*Paṭinissaggānupassī assasissāmī ti sikkhati

Renderings

• paṭinissaggānupassī assasissāmī ti sikkhati: He trains himself: ‘I will breathe in contemplating relinquishment [in relation to certain objects of the systematic teachings]

Introduction

Paṭinissagga’s usual objects

Paṭinissagga usually has a specified object in the genitive case. For example:

1) Views: relinquishment of views
☸ diṭṭhīnaṃ paṭinissaggo hoti (M.1.40).

2) Attachment: Relinquishment of the whole phenomenon of attachment
☸ sabbūpadhipaṭinissaggo (A.3.164).

3) Craving: The relinquishment of all forms of craving
☸ sabbaso taṇhānaṃ... paṭinissaggā (M.1.6).

Paṭinissagga’s objects during contemplation

When paṭinissagga is for contemplation, it usually has a specified object in the locative case. For example:

1) The visual sense (cakkhu): In this regard, some person in relation to the visual sense abides contemplating relinquishment, perceiving relinquishment, experiencing relinquishment continuously, without a break, uninterruptedly, intent upon it mentally, penetrating it with penetrative discernment
☸ Idha bhikkhave ekacco puggalo cakkhūsmiṃ paṭinissaggānupassī viharati paṭinissaggasaññī paṭinissaggapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno (A.4.146; A.4.13).

2) Sense impression: Whatever sense impression he experiences whether pleasant, unpleasant, or neutral, in relation to that sense impression he abides... contemplating relinquishment
☸ yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā so tāsu vedanāsu... paṭinissaggānupassī viharati (M.1.251).

3) The body and pleasant sense impression: He abides contemplating relinquishment in relation to the body and pleasant sense impression.
☸ so kāye ca sukhāya ca vedanāya... paṭinissaggānupassī viharati (S.4.211).

Paṭinissagga in mindfulness with breathing

However, in mindfulness with breathing paṭinissagga occurs without an object:

• He trains himself: ‘I will breathe in... I will breathe out contemplating relinquishment.
☸ paṭinissaggānupassī assasissāmī ti... passasissāmī ti sikkhati

The object of contemplation in this case is said to be the fourth of the bases of mindfulness, which we have explained (sv Dhamma) means ‘certain objects of the systematic teachings.’ Therefore we translate as follows:

• When a bhikkhu is training himself to breathe in and breathe out contemplating relinquishment, at that time he abides contemplating the nature of certain objects of the systematic teachings.
☸ Yasmiṃ samaye ānanda bhikkhu... paṭinissaggānupassī assasissāmī ti sikkhati paṭinissaggānupassī passasissāmī ti sikkhati dhammesu dhammānupassī ānanda bhikkhu tasmiṃ samaye viharati (S.5.325).

Objects of the systematic teachings are therefore the objects when contemplating relinquishment during mindfulness with breathing, and they should be regarded as a locative:

• I will breathe in... I will breathe out contemplating relinquishment [in relation to certain objects of the systematic teachings]
☸ paṭinissaggānupassī assasissāmī ti... passasissāmī ti sikkhati (S.5.324).

Dhammesu dhammānupassī viharati: objects of the systematic teachings

Objects of the systematic teachings given in the Satipaṭṭhāna Sutta are:

• In this regard a bhikkhu abides contemplating the nature of certain objects of the systematic teachings in respect of the five hindrances... the five aggregates... the six senses and their objects... the seven enlightenment factors... the four noble truths.
☸ Idha bhikkhave bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu... pañcasupādānakkhandhesu... chasu ajjhattikabāhiresu āyatanesu... sattasu bojjhaṅgesu... catusu ariyasaccesu (M.1.59-62).

But only the aggregates and sense bases really fit here. For discussion of this point, see Glossary sv Dhamma.

Illustrations

Illustration: relinquishment [in relation to certain objects of the systematic teachings]

He trains himself: I will breathe in... I will breathe out contemplating

• unlastingness [in relation to certain objects of the systematic teachings]
☸ Aniccānupassī assasissāmī ti... passasissāmī ti sikkhati

• passing away [in relation to certain objects of the systematic teachings]
☸ virāgānupassī assasissāmī ti... passasissāmī ti sikkhati

• ending [in relation to certain objects of the systematic teachings]
☸ nirodhānupassī assasissāmī ti... passasissāmī ti sikkhati

• relinquishment [in relation to certain objects of the systematic teachings]
☸ paṭinissaggānupassī assasissāmī ti... passasissāmī ti sikkhati (S.5.324).

*Paṭipadā; Paṭipajjati; Paṭipanna

Renderings

• paṭipadā: practice

• paṭipadā: the practice

• paṭipajjati: to conduct oneself

• paṭipajjati: to apply oneself

• paṭipajjati: to apply oneself [to the eightfold path]

• paṭipajjati: to practise

• paṭipajjati: to treat

• paṭipanna: apply oneself

• paṭipanna: one who applies himself [to the eightfold path]

• paṭipanna: conduct oneself

• paṭipanna: practise

• paṭipanna: strive

• paṭipanna: travel

• sammāpaṭipanna: one who applies himself correctly [to the eightfold path]

• sammāpaṭipadā: right practice [of the eightfold path]

• micchāpaṭipadā: wrong practice [of the eightfold path]

Introduction

Micchāpaṭipadā: wrong practice [of the eightfold path]

What is wrong practice?
☸ Katamā ca bhikkhave micchāpaṭipadā

It is wrong view [of reality]... wrong inward collectedness. This is called wrong practice
seyyathīdaṃ micchādiṭṭhi... micchāsamādhi ayaṃ vuccati bhikkhave micchāpaṭipadā (S.5.18).

Sammāpaṭipadā: right practice [of the eightfold path]

What is right practice. It is right perception [of reality]... right inward collectedness. This is called right practice
Katamā ca bhikkhave sammāpaṭipadā seyyathīdaṃ sammādiṭṭhi... sammāsamādhi. Ayaṃ vuccati bhikkhave sammāpaṭipadā ti (S.5.18).

Sammāpaṭipanna: one who applies himself correctly [to the eightfold path]

If sammāpaṭipadā means right practice [of the eightfold path], then sammāpaṭipanna means ‘one who applies himself correctly [to the eightfold path]’:

• Whether it is a layperson or one gone forth [into the ascetic life] who applies himself correctly [to the eightfold path], because of doing so he fulfils the noble practice that is spiritually wholesome.
☸ Gihī vā bhikkhave pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan ti (S.5.19).

Paṭipanna: one who applies himself [to the eightfold path]

Accordingly, where it lacks an object, paṭipanna means ‘one who applies himself [to the eightfold path]’:

• Meditators who apply themselves [to the eightfold path] will be delivered from Māra’s bond [that binds one to renewed states of individual existence].
☸ Paṭipannā pamokkhanti jhāyino mārabandhanā (Dh.v.276).

Illustrations: paṭipada

Illustration: paṭipadā, practice

A noble disciple wanting long life should apply himself to the practice conducive to long life.
☸ Āyukāmena gahapati ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā (A.3.48).

Illustration: paṭipadā, practice

Bhikkhus, develop the path and the practice leading to the destruction of craving.
☸ Yo bhikkhave maggo yā paṭipadā taṇhakkhayāya saṃvattati taṃ maggaṃ taṃ paṭipadaṃ bhāvetha.

And what is the path and practice leading to the destruction of craving? It is the seven factors of enlightenment.
☸ Katamo ca bhikkhave maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati: yadidaṃ satta bojjhaṅgā (S.5.86).

Illustration: paṭipadaṃ, practice

Bhikkhus, whether for a layperson or one gone forth [into the ascetic life], I do not praise wrong practice.
☸ Gihino vāhaṃ bhikkhave pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi

Whether it is a layperson or one gone forth [into the ascetic life] who applies himself to wrong practice, because of doing so he does not fulfil the noble practice that is spiritually wholesome.
☸ Gihī vā bhikkhave pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ (S.5.19).

Illustration: paṭipadaṃ, practice

The Perfect One discerns according to reality the practices leading to all destinations.
☸ sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti (M.1.69-71).

Illustrations: paṭipajjati

Illustration: paṭipajjati, conduct oneself

The learned noble disciple conducts himself rightly in three ways: by body, speech, and mind.
☸ sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati kāyena vācāya manasā (S.2.152).

Illustration: paṭipajjati, applies himself

Bhikkhus, in seeing a visible object via the visual sense,
☸ cakkhunā rūpaṃ disvā

he does not grasp its aspects and features
☸ na nimittaggāhī nānuvyañjanaggāhī

since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness]
☸ yatvādhikaraṇametaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ

greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.
☸ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ

• He applies himself to the restraint of the faculty [from grasping, through mindfulness]
☸ tassa saṃvarāya paṭipajjati

• He supervises the faculty of sight [with mindfulness]
☸ rakkhati cakkhundriyaṃ

• He attains restraint of the faculty of sight [through mindfulness]
☸ cakkhundriye saṃvaraṃ āpajjati (A.3.163).

Illustration: paṭipajjatha, apply yourself

Apply yourself to the destruction of craving
☸ taṇhakkhayāya paṭipajjatha

For the destruction of craving, Rādha, is the Untroubled
☸ taṇhakkhayo hi rādha nibbānan ti (S.3.190).

Illustration: paṭipajjitvā, apply oneself [to the eightfold path]

Having applied myself properly [to the eightfold path] I removed my mind from states of individual existence
☸ Yoniso paṭipajjitvā bhave cittaṃ udabbahinti (Th.v.158).

Illustration: paṭipajjatha, apply oneself [to the eightfold path]

Apply yourself [to the eightfold path]. Do not be condemned [to the plane of sub-human existence]. May the [rare] opportunity [to live the religious life] not pass you by.
☸ Paṭipajjatha mā vinassatha khaṇo vo mā upaccagā (Th.v.1004).

Illustration: paṭipajjamāno, practise

Practising in accordance with the teaching
☸ Dhammānudhammaṃ paṭipajjamāno (Sn.v.317).

Illustration: paṭipajjāmā, treat

―Bhante Ānanda, how should we treat the Perfect One’s body?
☸ kathaṃ mayaṃ bhante ānanda tathāgatassa sarīre paṭipajjāmā ti?

―You should treat it in the same way one treats a Wheel-turning monarch’s body.
☸ Yathā kho vāsiṭṭhā rañño cakkavattissa sarīre paṭipajjatti evaṃ tathāgatassa sarīre paṭipajjitabbanti (D.2.161).

Illustrations: paṭipanna

Illustration: paṭipanno, applies himself

Possessed of five factors a bhikkhu applies himself to his own welfare and the welfare of others. What five?
☸ Pañcahi bhikkhave dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya ca. Katamehi pañcahi

He is perfect in virtue, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states] himself, and he encourages others to also be perfect in these things (A.3.14).

Illustration: paṭipanno, apply oneself

Some person applies himself to the abandonment and relinquishment of attachment.
☸ Idha panudāyi ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya (M.1.453-4).

Illustration: paṭipanno, apply oneself

I, too, proclaim a man, if he possesses four qualities, as one of great wisdom, as a Great Man. What four?
☸ Catūhi kho ahaṃ brāhmaṇa dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññapemi. Katamehi catūhi?

He applies himself to the welfare and happiness of the manyfolk.
☸ Idha brāhmaṇa bahujanahitāya paṭipanno hoti bahujanasukhāya

By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.
☸ bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatā kusaladhammatā (A.2.36).

Illustration: paṭipanno, apply oneself

The noble disciple is

• indifferent to the visual sense of the past,
☸ atītasmiṃ cakkhusmiṃ anapekkho hoti

• he does not long for the visual sense of the future,
☸ anāgataṃ cakkhuṃ nābhinandati

• he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it
☸ paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti (S.4.4).

Illustration: paṭipanno, apply oneself

I discern the Untroubled and the path and practice leading to the Untroubled.
☸ Nibbānañcāhaṃ sāriputta pajānāmi nibbānagāmiñca maggaṃ nibbānagāminiñca paṭipadaṃ

And I know that one who applies himself accordingly will, through the destruction of perceptually obscuring states, in his lifetime enter upon and abide in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, realising it for himself through transcendent insight.
☸ Yathāpaṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi (M.1.73-4).

Illustration: paṭipanno, apply oneself

The community of the Blessed One’s [noble] disciples is applied to the excellent practice,
☸ supaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the correct practice,
☸ ujupaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the noble practice.
☸ ñāyapaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the proper practice.
☸ sāmīcipaṭipanno bhagavato sāvakasaṅgho (S.5.343).

Illustration: paṭipanno, conduct himself; paṭipanno, practise

How does he conduct himself, sir, the bhikkhu who practises within the constraints of the rules of discipline?'
☸ kathaṃ paṭipanno pana mārisa bhikkhu pātimokkhasaṃvarāya paṭipanno hotī ti (D.2.279).

Illustration: paṭipannā, conducting yourselves

‘Bhikkhus, you have lost your way. Bhikkhus, you are conducting yourselves wrongly. Bhikkhus, how far you have strayed, you worthless men, from this teaching and training system.
☸ vippaṭipannā'ttha bhikkhave. Micchāpaṭipannā'ttha bhikkhave. Kīvadūrevime bhikkhave moghapurisā apakkantā imasmā dhammavinayā (M.1.480).

Illustration: paṭipanno, apply oneself; paṭipanno, practising

If a bhikkhu is applying himself to

• disillusionment with old age and death

• and to non-attachment to it, and to the ending of it,

he is fit to be called a bhikkhu who is practising in accordance with the teaching.
☸ Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti dhammānudhammapaṭipanno bhikkhū ti alaṃ vacanāya (S.2.18).

Illustration: paṭipannā, striving

• They are free of attachment or striving to eliminate it
☸ vītarāgā vā honti rāgavinayāya vā paṭipannā.

• They are free of hatred or striving to eliminate it
☸ vītadosā vā honti dosavinayāya vā paṭipannā.

• They are free of undiscernment of reality or striving to eliminate it
☸ vītamohā vā honti mohavinayāya vā paṭipannā (A.3.336).

Illustration: paṭipanno, travel

When I travel the high road and see no one either in front or behind me
☸ Yasmāhaṃ nāgita samaye addhānamaggapaṭipanno na kañci passāmi purato vā pacchato vā (A.4.345).

*Paṭibhāna

Renderings

• appaṭibhāna: unable to speak

• paṭibhāna: reply

• paṭibhāna: way of replying

• paṭibhāna: impromptu reflection

• paṭibhāna: intuitive knowledge

• paṭibhāna: intuitive insight

• paṭibhāna: intuition

• paṭibhāna: intuitive investigativeness

• paṭibhāneyyaka: conversable

Introduction

Intuition

Some aspects of paṭibhāna concern intuition, meaning ‘quick and ready insight’ (Webster’s). Intuition is one of the benefits of mindfulness of the body:

• Whoever develops and cultivates mindfulness of the body can turn his mind to the realisation through transcendent insight of whatever condition is realisable through transcendent insight, and become an eye-witness in every case, if there is the practice of spiritual development.
☸ Yassa kassaci bhikkhave kāyagatā sati bhāvitā bahulīkatā so yassa yassa abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya. Tatra tatrave sakkhibhabbataṃ pāpuṇāti sati sati āyatane (M.3.96).

Illustrations

Illustration: appaṭibhāno, unable to speak

When the king was told the queen had died he sat there pained, saddened, with drooped shoulders, head down, brooding, unable to speak.
☸ Evaṃ vutte rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi (A.3.57).

Illustration: appaṭibhānā, unable to speak

Having lost an argument, those ascetics sat there silent, embarrassed, with drooped shoulders, heads down, brooding, unable to speak.
☸ Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisidiṃsu (D.3.57).

Illustration: paṭibhāneyyakānaṃ, conversable

The Buddha addressed numerous discourses to Rādha (S.3.79; S.3.188-200; S.4.48-49), and accordingly said:

‘Foremost of my bhikkhu disciples who are conversable is Rādha.’
☸ Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ paṭibhāneyyakānaṃ yadidaṃ rādho (A.1.25).

Illustration: paṭibhāneyyakānaṃ, conversable

Now at that time a certain person, formerly a barber, who had gone forth [into the ascetic life] when old, was living in Atuma. He had two sons, sweet-voiced, conversable, clever, accomplished in the barber’s profession.
☸ Tena kho pana samayena aññataro buḍḍhapabbajito ātumāyaṃ paṭivasati nahāpitapubbo. Tassa dve dārakā honti mañjukā paṭibhāneyyakā dakkhā pariyodātasippā sake ācariyake nahāpitakamme.

The bhikkhu asked his sons to collect funds.

Those people who, having seen these sweet-voiced, conversable boys, but had not wanted to offer, even they offered, and in offering, gave much.
☸ Manussā te dārake mañajuke paṭibhāneyyake passitvā yepi na kārāpetukāmā tepi kārāpenti. Kārāpetvāpi bahuṃ denti (Vin.1.249).

Illustration: paṭibhānāni, reply

I was so pleased and satisfied with Master Kassapa’s first parable, I wanted to hear his brilliant replies to these other various questions.
☸ Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo (D.2.352).

Illustration: paṭibhāno, way of replying

There are four kinds of persons:

• Those whose way of replying is fitting but halting
☸ yuttapaṭibhāno na muttapaṭibhāno

• Those whose way of replying is fluent but unfitting
☸ muttapaṭibhāno na yuttapaṭibhāno

• Those whose way of replying is fitting and fluent
☸ yuttapaṭibhāno ca muttapaṭibhāno ca

• Those whose way of replying is unfitting and halting
☸ neva yuttapaṭibhāno neva muttapaṭibhāno (A.2.135).

Illustration: paṭibhānaṃ, impromptu reflection

Of profound wisdom, intelligent, knowledgeable about what is the Path and what is not the Path, Sāriputta, of great wisdom, explains the Buddha’s teaching to the bhikkhus.
☸ Gambhīrapañño medhāvī maggāmaggassa kovido
Sāriputto mahāpañño dhammaṃ deseti bhikkhunaṃ.

He teaches in brief, he speaks in detail. His voice, like a myna bird, pours forth his impromptu reflection.
☸ Saṅkhittena pi deseti vitthārena pi bhāsati
Sālikāyiva nigghoso paṭibhānaṃ udīrayi (S.1.190).

Illustration: paṭibhānaṃ, impromptu reflection

Five things, once arisen, are hard to dispel.
☸ Pañcime bhikkhave uppannā duppaṭivinodayā

• Attachment
☸ uppanno rāgo duppaṭivinodayo

• Hatred
☸ uppanno doso duppaṭivinodayo

• Undiscernment of reality
☸ uppanno moho duppaṭivinodayo

• Impromptu reflection
☸ uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ

• The urge to travel
☸ uppannaṃ gamikacittaṃ duppaṭivinodayaṃ (A.3.185).

Illustration: paṭibhānavantānaṃ, impromptu reflectiveness

Foremost of my bhikkhu disciples of impromptu reflectiveness is Vaṅgīsa.
☸ Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ paṭibhānavantānaṃ yadidaṃ vaṅgīso (A.1.24).

Illustration: paṭibhāna, impromptu reflective

Bhikkhus, there are these four kinds of poets. What four?
☸ cattārome bhikkhave kavī. Katame cattāro?

The metaphysical poet
☸ cintākavi

the narrational poet
☸ sutakavi

the didactic poet
☸ atthakavi

the impromptu reflective poet
☸ paṭibhānakavi (A.2.230).

Comment:

Bodhi says the last one, which he calls the ‘inspirational poet,’ creates poetry spontaneously through his own inspiration, like Venerable Vaṅgīsa.

Illustration: paṭibhānena, impromptu reflectiveness

Venerable Vaṅgīsa despised other well-behaved bhikkhus on account of his own impromptu reflectiveness
☸ āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati (S.1.187).

Illustration: paṭibhāna, intuitive knowledge

Venerable Sāriputta told the bhikkhus:

• Within two weeks of my ordination I attained analytical insight into the meaning of expressions with their divisions and features;
☸ Addhamāsūpasampannena me āvuso atthapaṭisambhidā sacchikatā odhiso vyañjanaso

• Within two weeks of my ordination I attained analytical insight into the teachings with their divisions and features;
☸ Addhamāsūpasampannena me āvuso dhammapaṭisambhidā sacchikatā odhiso vyañjanaso

• Within two weeks of my ordination I attained analytical insight into the use of conventional expressions with their divisions and features;
☸ Addhamāsūpasampannena me āvuso niruttipaṭisambhidā sacchikatā odhiso vyañjanaso

• Within two weeks of my ordination I attained analytical insight into intuitive knowledge with its divisions and features;
☸ Addhamāsūpasampannena me āvuso paṭibhānapaṭisambhidā sacchikatā odhiso vyañjanaso (A.2.160).

Comment:

Bodhi says the last analytical insight ‘seems to refer to the ability to spontaneously apply the other three types of knowledge to clearly communicate the Dhamma.’

This ability is illustrated in the Bhūta Sutta (S.2.47-50) and the Kaḷāra Sutta (S.2.51-6) when the Buddha asked Sāriputta about The Questions of Ajita. Sāriputta hesitated because he had not previously considered the issue (pubbe appaṭisaṃviditaṃ). But when the Buddha prompted him and then approved of his answer, Sāriputta said:

• If the Blessed One had for seven days and nights questioned me about the matter in various ways and manners, then for seven days and nights I would have been able to answer him in various ways and manners.
☸ Satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi satta rattindivānipahaṃ bhagavato etamatthaṃ vyākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī ti (S.2.55).

This ability to talk for seven days on a topic he had never before considered, we call ‘intuitive knowledge.’ The Buddha said Sāriputta was able to answer like this because he had correctly penetrated “that aspect of the teaching” (sā dhammadhātu suppaṭividdhā) that made such an ability possible.

• That aspect of the teaching has been correctly penetrated by Sāriputta, which through being correctly penetrated... if I had for seven days and nights questioned Sāriputta about the matter in various ways and manners, then for seven days and nights Sāriputta would have been able to answer me in various ways and manners.
☸ Sā hi bhikkhu sāriputtassa dhammadhātu suppaṭividdhā yassa dhammadhātuyā suppaṭividdhattā... satta rattindivāni cepahaṃ sāriputtaṃ etamattaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi satta rattindivānipi me sāriputto etamatthaṃ vyākareyya aññamaññehi padehi aññamaññehi pariyāyehī ti (S.2.56).

Illustration: paṭibhānaṃ, intuitive

The ascetic Gotama explains his teaching, hammering it out by logical reasoning, following his own intuitive line of inquiry
☸ Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayampaṭibhānaṃ (M.1.68).

Illustration: paṭibhānaṃ, intuitive

A certain ascetic or Brahmanist is a thinker, a philosopher. Hammering it out by logical reasoning, following his own intuitive line of inquiry, he argues: The [absolute] Selfhood and the world [of beings] are eternal.
☸ Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: sassato attā ca loko ca (D.1.16).

Illustration: paṭibhānaṃ, intuition

Ānanda answered the question: ‘Which kind of bhikkhu do you think would most illuminate the Gosinga Sāla-tree Wood?’ Then Sāriputta said to Revata:

―’Revata, friend, it has been answered by Venerable Ānanda according to his own intuition. Now we ask Venerable Revata.’
☸ vyākataṃ kho āvuso revata āyasmatā ānandena yathā sakaṃ paṭibhānaṃ. Tatthadāni mayaṃ āyasmantaṃ revataṃ pucchāma (M.1.213).

Illustration: paṭibhānaṃ, intuition

After bhikkhus had expressed their opinions on a certain matter, Venerable Sāriputta said:

• “Friends, we have each explained [the matter] according to our own intuition.
☸ vyākataṃ kho āvuso amhehi sabbeheva yathā sakaṃ paṭibhānaṃ (A.1.119).

Illustration: paṭibhāno, intuitive insight

A good report has been circulated about Venerable Nārada: he is wise, capable, intelligent, very learned, a brilliant speaker, of excellent intuitive insight, mature, and truly an arahant.
☸ Taṃ kho pana āyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato: paṇḍito vyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca (A.3.58).

Illustration: paṭibhāno, intuitive insight

One should be truthful, and have faith [in the perfection of the Perfect One’s enlightenment]... and should be moderate in the use of food, of consistent virtue, devoted to wakefulness, tirelessly applied [to the practice], energetic, meditative, mindful, and of excellent intuitive insight.
☸ Idha bhante ekacco sacco cassa saddho ca... bhojane mattaññu samakārī jāgariyānuyogamanuyutto atandito āraddhaviriyo jhāyī satimā kalyāṇapaṭibhāno (D.3.107).

Illustration: paṭibhānaṃ, intuitive insight

When Venerable Uttara agreed that he had once taught something, Sakka asked him:

“But, bhante, was [the teaching] your own intuitive insight, or was it the word of the Blessed One, the Arahant, the Perfectly Enlightened One?”
☸ Kiṃ panidaṃ bhante āyasmato uttarassa sakaṃ paṭibhānaṃ udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassāti (A.4.163).

Illustration: paṭibhānenā, intuitive insight

And how is a bhikkhu one who knows himself?
☸ Attaññū ca kathaṃ hoti

In this regard a bhikkhu knows himself thus: ‘I have so much faith, virtue, learning, generosity, penetrative discernment, and intuitive insight.’
☸ Idha bhikkhave bhikkhu attānaṃ jānāti ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā ti (A.4.114).

Illustration: paṭibhānavantaṃ, intuitively insightful

One should associate with one of great learning, who is an expert in the teaching, a noble friend, one who is intuitively insightful.
☸ Bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ (Sn.v.58).

Illustration: paṭibhānaṃ, intuitive investigativeness

Venerable Bhadda asked:

―’What, friend, is the religious life and what is the conclusion of the religious life?’
☸ Katamaṃ nu kho āvuso brahmacariyaṃ? Katamaṃ brahmacariyapariyosānan ti?

Venerable Ānanda replied:

―’Well asked, Bhadda, friend! Your inquiry is excellent, your intuitive investigativeness is excellent, your question is good.’
☸ Sādhu sādhu āvuso bhadda bhaddako te āvuso bhadda ummaggo bhaddakaṃ paṭibhānaṃ kalyāṇī paripucchā

Illustration: paṭibhānaṃ, intuitive investigativeness

―’On what grounds, bhante, is one of great learning, an expert in the teaching?’
☸ Kittāvatā nu kho bhante bahussuto dhammadharo hotī ti?

―’Well asked, bhikkhu! Your inquiry is excellent! Your intuitive investigativeness is excellent! Your question is good!’
☸ Sādhu sādhu bhikkhu bhaddako te bhikkhu ummaggo bhaddakaṃ paṭibhānaṃ kalyāṇī paripucchā (A.2.178).

*Paṭisaṃyutta

Renderings

• paṭisaṃyutta: connected with

• paṭisaṃyutta: concerning

• paṭisaṃyutta: about

Illustrations

Illustration: paṭisaṃyutto, about

Thoughts about being disparaged
☸ anavaññattipaṭisaṃyutto vitakko (A.1.253).

Illustration: paṭisaṃyutta, concerning

He was instructing the bhikkhus with a religious discourse concerning the Untroubled,
☸ nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti (Ud.80).

Illustration: paṭisaṃyuttā, concerning

Memories and thoughts concerning objects of attachment
☸ upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti (M.1.453-4).

Illustration: paṭisaṃyuttā, connected

Mental images connected with physical seclusion overwhelm me
☸ Saññā me abhikīranti vivekapaṭisaṃyuttā (Th.v.589).

Illustration: paṭisaṃyutta, connected with

One whose words are exclusively connected with religious inspiration.
☸ uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (A.4.233).

*Paṭisallāna

Renderings

• paṭisallāna: solitary retreat

• paṭisallīyati: to abide in solitary retreat

• paṭisallīno: one who abides in solitary retreat

Illustrations

Illustration: paṭisallīnā, solitary retreat

It is hard for the likes of us to get near the Perfect Ones when they are meditating, taking delight in meditation and therefore withdrawn into solitary retreat.
☸ durupasaṅkamā kho tāta pañcasikha tathāgatā mādisena jhāyi jhānaratā tadantarapaṭisallīnā (D.2.265).

Illustration: paṭisallāna, solitary retreat

Abide in solitary retreat taking pleasure and delight in it, apply yourself to inward calm, do not be neglectful of meditation, be endowed with insightfulness, and cultivate solitary abodes.
☸ Paṭisallānārāmā bhikkhave viharatha paṭisallānaratā ajjhattaṃ cetosamathamanuyuttā anirākatajjhāni vipassanāya samannāgatā brūhetā suññāgārānaṃ (It.39).

Illustration: paṭisallānāya, solitary retreat

Content with that unshakeable faith in the [perfection of the] Buddha’s [enlightenment], he does not make further effort for physical seclusion by day nor for solitary retreat at night
☸ so tena buddhe aveccappasādena santuṭṭho na uttariṃ vāyamati divā pavivekāya rattiṃ paṭisallānāya (S.5.398).

Illustration: paṭisallāna, solitary retreat

Dwellings that are quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, I praise the association with such dwellings.
☸ yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī ti (A.4.87-8).

Illustration: paṭisallīnassa, solitary retreat

While the Blessed One was alone in solitary retreat, this reflection arose in his mind:
☸ bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi (S.1.139).

Illustration: paṭisallīyati, abide in solitary retreat

He who abides in solitary retreat for the four months of the Rains, practising the meditation on [unlimited] compassion, sees Brahmā.
☸ yo vassike cattāro māse paṭisallīyati karuṇaṃ jhānaṃ jhāyati so brahmānaṃ passati (D.2.237).

Illustration: paṭisallīno, abides in solitary retreat

A bhikkhu abides in solitary retreat, and speaks in favour of this,
☸ bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī (A.5.168).

Illustration: paṭisallāne, solitary retreat; one who abides in solitary retreat, paṭisallīno

Bhikkhus, make an effort with solitary retreat. A bhikkhu who abides in solitary retreat discerns things according to reality.
☸ Paṭisallāne bhikkhave yogamāpajjatha. Paṭisallīno bhikkhave bhikkhu yathābhūtaṃ pajānāti (S.3.15).

Illustration: paṭisallīno, abide in solitary retreat

‘It is not the right time to see the Blessed One. The Blessed One is abiding in solitary retreat.’
☸ akālo kho mārisa bhagavantaṃ dassanāya paṭisallīno bhagavā ti (D.2.270).

*Paṭhavī; Āpo; Tejo; Vāyo

Renderings

• paṭhavī: earth

• paṭhavī: solidness

• paṭhavī: land

• paṭhavī: subcontinent

• paṭhavīdhātu: the Solidness Phenomenon

• āpodhātu: the Liquidness Phenomenon

• tejodhātu: the Warmth Phenomenon

• vāyodhātu: the Gaseousness Phenomenon

Introduction

Elements: definitions

The four material phenomena are paṭhavīdhātu āpodhātu tejodhātu vāyodhātū (M.1.57). They are defined like this:

• The Solidness Phenomenon: whatever is hard or rough
☸ paṭhavīdhātu: yaṃ... kakkhalaṃ kharigataṃ (M.1.185).

• The Liquidness Phenomenon: whatever is liquid or watery
☸ āpodhātu: yaṃ... āpo āpogataṃ (M.1.187).

• The Warmth Phenomenon: whatever is warmth or heat
☸ tejodhātu: yaṃ... tejo tejogataṃ (M.1.188).

• The Gaseousness Phenomenon: whatever is gaseous or windy
☸ vāyodhātu: yaṃ... vāyo vāyogataṃ (M.1.188).

We render the -gata suffix according to PED’s definition, namely ‘being in a state or condition, or having come into a state or condition.’

Instruction on the Log: the nature of the elements

Venerable Sāriputta pointed to a large wooden log and said:

• ‘A bhikkhu with psychic power and mental mastery could, if he wished, focus on the solidness (paṭhavī) of that wooden log. How is that? There is the Solidness Phenomenon (paṭhavīdhātu) in that log of wood, by reason of which a bhikkhu with psychic power and mental mastery could focus on its solidness (paṭhavī).’
☸ Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ paṭhavītveva adhimucceyya. Taṃ kissa hetu? Atthi āvuso amumhi dārukkhandhe paṭhavīdhātu yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ paṭhavītveva adhimucceyya (A.3.340-1).

• the Liquidness Phenomenon in that log of wood... could focus on its liquidness (āpo).
☸ āpodhātu... āpotveva adhimucceyya

• the Warmth Phenomenon in that log of wood... could focus on its warmth (tejo).
☸ tejodhātu... tejotveva adhimucceyya

• the Gaseousness Phenomenon in that log of wood... could focus on its gaseousness (vāyo).
☸ vāyodhātu... vāyotveva adhimucceyya

• the phenomenon of loveliness in that log of wood... could focus on its loveliness (subha).
☸ subhadhātu... subhantveva adhimucceyya

• the phenomenon of unloveliness in that log of wood... could focus on its unloveliness (asubha).
☸ asubhadhātu... asubhantveva adhimucceyyā ti (A.3.340-1).

Definition: Solidness Phenomenon

The four great material phenomena are defined in full as follows:

• What is the internal Solidness Phenomenon?
☸ Katamā cāvuso ajjhattikā paṭhavīdhātu?

... Whatever is internal that is hard or rough, part of an individual, and taken personally
☸ Yaṃ ajjhattaṃ paccattaṃ kakkhalaṃ kharigataṃ upādinnaṃ

... namely, head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowels, mesentery, stomach contents, faeces, and whatever else is internal that is hard or rough, part of an individual, and taken personally, this is called the internal Solidness Phenomenon.
☸ seyyathīdaṃ kesā lomā nakhā dantā taco maṃsaṃ nahāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhalaṃ kharigataṃ upādinnaṃ (M.1.185).

Definition: Liquidness Phenomenon

What is the internal Liquidness Phenomenon?
☸ ajjhattikā āpodhātu?

Whatever is internal that is liquid or watery, part of an individual, and taken personally: bile, gastric mucus, pus, blood, sweat, fat, tears, skin-grease, spittle, snot, synovial fluid, urine, and whatever else is internal that is liquid or watery, part of an individual, and taken personally, this is called the internal Liquidness Phenomenon.
☸ Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathīdaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā khelo siṅghāṇikā lasikā muttaṃ yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ ayaṃ vuccatāvuso ajjhattikā āpodhātu (M.1.185).

Definition: Warmth Phenomenon

What is the internal Warmth Phenomenon?
☸ Katamā ca bhikkhu ajjhattikā tejodhātu

Whatever is internal that is warm or hot, part of an individual, and taken personally
☸ yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ

Namely, that by which one is heated, that by which one is hurt, that by which one is burnt, that by which what is eaten, drunk, chewed and savored gets digested, and whatever else is internal that is warm or hot, part of an individual, and taken personally, this is called the internal Warmth Phenomenon.
☸ yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ ayaṃ vuccatāvuso ajjhattikā tejodhātu (M.3.241).

Definition: Gaseousness Phenomenon

What is the internal Gaseousness Phenomenon
☸ ajjhattikā vāyodhātu

Whatever is internal that is gaseous or windy, part of an individual, and taken personally
☸ yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ

• up-going winds
☸ uddhaṅgamā vātā

• down-going winds
☸ adhogamā vātā

• wind in the stomach
☸ kucchisayā vātā

• wind in the intestines
☸ koṭṭhāsayā vātā

• bodily energies that course through the limbs
☸ aṅgamaṅgānusārino vātā

• in-breathing and out-breathing
☸ assāso passāso iti

• and whatever else is internal that is gaseous or windy, part of an individual, and taken personally, this is called the internal Gaseousness Phenomenon
☸ ayaṃ vuccatāvuso ajjhattikā vāyodhātu (M.1.188).

Similes: the butchered cow

The contemplation of the four great material phenomena is described like this:

• The bhikkhu contemplates this very body however placed or disposed in terms of material phenomena.
☸ imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati

... In this [wretched human] body there is the Solidness Phenomenon, the Liquidness Phenomenon, the Warmth Phenomenon, and the Gaseousness Phenomenon.
Atthi imasmiṃ kāye paṭhavīdhātu āpodhātu tejodhātu vāyodhātū ti

... Just as a butcher or his apprentice having killed a cow and cut it into pieces were seated with it at a crossroads, the bhikkhu contemplates this very body however placed or disposed in terms of material phenomena (M.1.57).

The butchered cow simile suggests that one who meditates on the four great material phenomena will see just material qualities, and will realise that, in that respect, living bodies are indistinguishable from dead ones.

Kasiṇas

The four great material phenomena are subjects of kasiṇa practices, as follows:

• One individual perceives the kasiṇa of earth extending above, below, and across from himself, with no subject/object duality and without limitation
☸ paṭhavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ (D.3.268).

The other kasiṇas are: water, fire, wind, blue, yellow, red, white, space, and consciousness
☸ āpokasiṇa tejokasiṇa vāyokasiṇa nīlakasiṇa pītakasiṇa lohitakasiṇa odātakasiṇa ākāsakasiṇa viññāṇakasiṇa.

The kasiṇas apparently involve imagining the Elements in their concrete sense extending in all directions.

Illustrations: paṭhavī

Illustration: paṭhaviyā, earth

Suppose the seed of a nimb or creeper or bitter gourd be planted in moist earth.
☸ allāya paṭhaviyā nikkhittaṃ

Whatever of the earth-nutriment or water-nutriment it absorbs
☸ yañceva paṭhavirasaṃ upādiyati yañca āporasaṃ upādiyati

all that leads to its bitterness, its acridity, its displeasing taste
☸ sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattanti (A.5.212).

Illustration: paṭhaviyā, earth

Bhikkhus, to whatever extent I wish I dive in and out of earth as though it were water
☸ paṭhaviyā pi ummujjanimujjaṃ karomi seyyathā pi udake (S.2.212).

Illustration: paṭhaviyā, earth

They throw what is clean or foul onto earth
☸ paṭhaviyā sucimpi nikkhipanti asucimpi nikkhipanti (M.1.423).

Illustration: paṭhaviyā, earth

If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh
☸ Khurapariyantena cepi cakkena yo imissā paṭhaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya (M.1.516).

Illustration: paṭhavyā, earth

The oldest bhikkhu on earth
☸ paṭhavyā saṅghatthero (Vin.2.303).

Illustration: paṭhaviṃ, solidness

A bhikkhu who is a disciple in training (sekho)

... fully understands solidness to be solidness
☸ sopi paṭhaviṃ paṭhavito abhijānāti

... Fully understanding solidness to be solidness
☸ paṭhaviṃ paṭhavito abhiññāya

... may he not think of solidness in personal terms
☸ paṭhaviṃ mā maññi

... may he not think ‘I am part of solidness’
☸ paṭhaviyā mā maññi

... may he not think ‘I am separate from solidness’
☸ paṭhavito mā maññi

... may he not think that solidness is “[in reality] mine”
☸ paṭhaviṃ me ti mā maññi

... may he not take delight in solidness
☸ paṭhaviṃ mābhinandi

... For what reason? So that he may profoundly understand it, I declare
☸ Pariññeyyaṃ tassā ti vadāmi (M.1.4).

Illustration: paṭhaviyā, Earth; paṭhavattena, solidness

The mind with no attribute, boundless, altogether free of defilement: that is not reached by the solidness of earth, the liquidness of water, the warmth of fire, the gaseousness of wind... the totality of everything
☸ Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ taṃ paṭhaviyā paṭhavattena ananubhūtaṃ āpassa āpattena ananubhūtaṃ tejassa tejattena ananubhūtaṃ vāyassa vāyattena ananubhūtaṃ... sabbassa sabbattena ananubhūtaṃ (M.1.329).

Illustration: paṭhavi, earth

Then who, pray, on this wide earth knows about heads and headsplitting?
☸ Atha ko carahi jānāti asmiṃ paṭhavimaṇḍale
Muddhaṃ muddhādhipātañca (Sn.v.990).

Illustration: paṭhavi, land

Having conquered a great area of land.
☸ mahantaṃ paṭhavimaṇḍalaṃ abhivijiya (S.1.100).

Illustration: paṭhavi, land

For the khattiya, land is his relentless attachment
☸ paṭhavibhinivesā (A.3.363).

Illustration: paṭhaviṃ, subcontinent

He abides having conquered this sea-girt subcontinent
☸ so imaṃ paṭhaviṃ sāgarapariyantaṃ... abhivijīya ajjhāvasati (D.3.142).

Illustrations: āpo

Illustration: āpaṃ liquidness

A bhikkhu who is a disciple in training (sekho)

fully understands liquidness to be liquidness
☸ āpaṃ āpato abhijānāti

Fully understanding liquidness to be liquidness
☸ āpaṃ āpato abhiññāya

may he not think of liquidness in personal terms
☸ āpaṃ mā maññi

may he not think ‘I am part of liquidness’
☸ āpasmiṃ mā maññi

may he not think ‘I am separate from liquidness’
☸ āpato mā maññi

may he not think that liquidness is “[in reality] mine”
☸ āpaṃ me ti mā maññi

may he not take delight in liquidness
☸ āpaṃ mābhinandi

For what reason? So that he may profoundly understand it, I declare
☸ Pariññeyyaṃ tassā ti vadāmi (M.1.4).

Illustration: apo, liquidness

Now there comes a time, friends, when the external Liquidness Phenomenon is agitated
☸ bāhirā āpodhātu pakuppati

It washes away village, town, city, district, and country.
☸ Sā gāmampi vahati nigamampi vahati nagarampi vahati janapadampi vahati janapadapadesampi vahati (M.1.187).

Illustration: apo, liquidness

There comes a time when the water in the great ocean is not even the depth of the first joint of a finger. So when even in the external Liquidness Phenomenon with all its vastness, unlastingness is discernable, destruction is discernable, disappearance is discernable, changeableness is discernable, then what to say of this short-lasting body evolved from craving? .
☸ Hoti kho so āvuso samayo yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti. Tassā hi nāma āvuso bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati khayadhammatā paññāyissati vayadhammatā paññāyissati vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhūpādinnassa (M.1.185-9).

Illustration: āpo, water

People wash what is clean or foul in water―faeces, urine, spit, pus, and blood―and the water is not revolted, appalled, or disgusted by it.
☸ āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi dhovanti muttagatampi dhovanti kheḷagatampi dhovanti pubbagatampi dhovanti lohitagatampi dhovanti na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā (M.1.423).

Illustrations: tejo

Illustration: tejaṃ warmth

A bhikkhu who is a disciple in training (sekho)

knows warmth as warmth
☸ tejaṃ tejato abhijānāti

Knowing warmth as warmth
☸ tejaṃ tejato abhiññāya

may he not think of warmth in personal terms
☸ tejaṃ mā maññi

may he not think ‘I am part of warmth’
☸ tejasmiṃ mā maññi

may he not think ‘I am separate from warmth’
☸ tejato mā maññi

may he not think that warmth is “[in reality] mine”
☸ tejaṃ me ti mā maññi

may he not take delight in warmth
☸ tejaṃ mābhinandi

For what reason? So that he may profoundly understand it, I declare
☸ Pariññeyyaṃ tassā ti vadāmi (M.1.4).

Illustration: tejo, fire

Fire burns what is clean or foul―faeces, urine, spit, pus, and blood―and the fire is not revolted, appalled, or disgusted by it.
☸ tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi ḍahati muttagatampi ḍahati kheḷagatampi ḍahati pubbagatampi ḍahati lohitagatampi ḍahati na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā (M.1.424).

Illustrations: vāyo

Illustration: vāyaṃ, gaseousness

A bhikkhu who is a disciple in training (sekho)

fully understands gaseousness to be gaseousness
☸ vāyaṃ vāyato abhijānāti

Fully understanding gaseousness to be gaseousness
☸ vāyaṃ vāyato abhiññāya

may he not think of gaseousness in personal terms
☸ vāyaṃ mā maññi

may he not think ‘I am part of gaseousness’
☸ vāyasmiṃ mā maññi

may he not think ‘I am separate from gaseousness’
☸ vāyato mā maññi

may he not think that gaseousness is “[in reality] mine”
☸ vāyaṃ me ti mā maññi

may he not take delight in gaseousness
☸ vāyaṃ mābhinandi

For what reason? So that he may profoundly understand it, I declare
☸ Pariññeyyaṃ tassā ti vadāmi (M.1.4).

Illustration: vāyo, wind

Wind blows on what is clean or foul―faeces, urine, spit, pus, and blood―and the wind is not revolted, appalled, or disgusted by it.
☸ vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi upavāyati muttagatampi upavāyati kheḷagatampi upavāyati pubbagatampi upavāyati lohitagatampi upavāyati na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā (M.1.424).

Illustration: vāyo, Gaseousness

Now there comes a time, friends, when the external Gaseousness Phenomenon is agitated
☸ bāhirā vāyodhātu pakuppati

It blows away village, town, city, district, and country.
☸ sā gāmampi vahati nigamampi vahati nagarampi vahati janapadampi vahati janapadapadesampi vahati (M.1.188).

*Patilīna

Renderings

• patilīna: free of self-centredness

• patilīna: withdrawn from society

Introduction

Patilīyati: ‘draw back’

Patilīyati means ‘to draw back’:

• His mind draws back, bends back, turns away from involvement in sexual intercourse
☸ methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativaṭṭati

• A piece of gristle thrown on fire draws back, bends back, turns away
☸ nahārudaddulaṃ vā aggimhi pakkhīttaṃ patilīyati patikuṭati pativaṭṭati (A.4.47).

Patilīna: withdrawn from society

Patilīna, the past participle of patilīyati, can mean ‘withdrawn from society:

• For a bhikkhu living withdrawn from society, resorting to a secluded abode, they say it is fitting for him to not exhibit his ego in any residence.
☸ Patilīnacarassa bhikkhuno bhajamānassa vivittamāsanaṃ
Sāmaggiyamāhu tassa taṃ yo attānaṃ bhavane na dassaye (Sn.v.810).

Patilīna: free of self-centredness

Patilīno is defined as asmimāno pahīṇo hoti, and accordingly must sometimes be called ‘free of self-centredness’:

• How is a bhikkhu free of self-centredness?
☸ Kathañca bhikkhave bhikkhu patilīno hoti?

... In this regard, self-centredness is abandoned in a bhikkhu.
☸ Idha bhikkhave bhikkhuno asmimāno pahīṇo hoti (A.2.41).

Illustrations

Illustration: patilīna, free of self-centredness

The Buddha who discovered jhāna, the chief bull, free of self-centredness, the Sage.
☸ Yo jhānambudhā buddho patilīnanisabho munī ti (A.4.449-451).

Illustration: patilīno, free of self-centredness

That peaceful, mindful bhikkhu, tranquil, undefeated [by Māra’s army],
☸ Sa ve santo sato bhikkhu passaddho aparājito

Through rightly penetrating self-centredness, enlightened, he is called free of self-centredness
☸ Mānābhisamayā buddho patilīno ti vuccatī ti (A.2.42).

*Pattipatta

Renderings

• pattipatta: attained the [supreme] attainment

• paramapattipatta: attained the supreme attainment

• uttamapattipatta: attained the unexcelled attainment

Introduction

Pattipatta and uttamapattipatta

Pattipatta is found only in verse and implies arahantship. It is an abbreviation of either:

1) uttamapattipatta, ‘attained the unexcelled attainment,’ which occurs only in the Samaṇamaṇḍikā Sutta (M.2.23-29), or,

2) paramapattipatta, ‘attained the supreme attainment,’ which occurs only in the Saṃyutta Nikāya.

Paramapattipatta: orthodox

Paramapattipatta is likely more orthodox than uttamapattipatta. Uttamapattipatta is apparently used in the Samaṇamaṇḍikā Sutta to avoid a repetition of parama in this word sequence:

• sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ

Therefore, we regard pattipatta as an abbreviation of paramapattipatta (‘attained the supreme attainment’).

Likewise, Norman treats pattipatta as an abbreviation: ‘gained the [highest] gain’ (e.g. Sn.v.536-7).

Illustrations

Illustration: uttamapattipattaṃ, attained the unexcelled attainment

An individual endowed with which ten qualities is one whom I describe as being perfect in what is spiritually wholesome, of the highest spiritual proficiency, an invincible ascetic who has attained the unexcelled attainment?
☸ Katamehi cāhaṃ thapati dasahi dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ

In this regard a bhikkhu is possessed of the right perception [of reality] of a finished disciple... the right liberation [from perceptually obscuring states] of a finished disciple.
☸ idha thapati bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti... asekhāya sammāvimuttiyā samannāgato hoti (M.2.29).

Illustration: paramapattipatto, attained the supreme attainment

The Perfect One, the unexcelled person, the supreme person, one who has attained the supreme attainment.
☸ tathāgato uttamapuriso paramapuriso paramapattipatto (S.3.118).

Illustration: pattipattan, attained the [supreme] attainment

Who has ended deceit, conceit, greed, anger, and immaterial-factors-and-bodily-form, they call him one who has fulfilled the ideals of religious asceticism, one who has attained the [supreme] attainment.
☸ Māyaṃ mānamathopi lobhakodhaṃ
Pariyantamakāsi nāmarūpaṃ taṃ paribbājakamāhu pattipattan ti (Sn.v.537).

Illustration: pattipattā, attained the [supreme] attainment

They have attained the [supreme] attainment.
☸ Te pattipattā (Sn.v.228).

Illustration: pattipatto, attained the [supreme] attainment

Whoever in this world amongst those living the religious life has attained the [supreme] attainment, who is well behaved always, who understands the teaching.
☸ Yo idha caraṇesu pattipatto kusalo sabbadā ājānāti dhammaṃ (Sn.v.536).

*Padussati

Renderings

• padussati: to pollute (the sea)

• padussati: to defile (the mind)

• padussati: to be filled with hatred

Introduction

Padussati: two roots

Padussati has two roots, so two possible meanings: to defile, and to be filled with hatred. Although this division is visible in the suttas (see our Illustrations below), PED has overlooked this, saying:

• Padussati [pa+dussati] to do wrong, offend against, make bad, corrupt

This is in spite of PED’s recognising the two roots of padosa:

1) Padosa1 [pa+dosa1, Sk. pradoṣa] defect, fault, blemish, badness, corruption, sin

2) Padosa2 [pa+dosa2, Sk. pradveṣa, see remarks to dosa2] anger, hatred, ill--will; always as mano° "anger in mind" M I.377.

Translating appaduṭṭhassa

One result of this in the translation of appaduṭṭhassa in Dh.v.125, which has been called ‘innocent,’ ‘harmless,’ or ‘inoffensive’:

• Whoever does harm to an innocent man, a pure man who is without blemish, evil comes back to that very fool like fine dust thrown against the wind (Norman, Dh.v.125).

• Whoever harms a harmless person, one pure and guiltless (Narada, Dh.v.125).

Our own findings show that padussati means unpolluted, undefiled, or free of hatred, but not innocent or harmless.

• Whoever wrongs a man who is free of hatred, a pure person unblemished [by spiritual defilement], the demerit rebounds on the fool himself like fine dust thrown against the wind (Varado, Dh.v.125).
☸ Yo appaduṭṭhassa narassa dussati suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ sukhumo rajo paṭivātaṃ va khitto

And the internal evidence supports us, because appaduṭṭhassa is here a synonym of suddhassa and anaṅgaṇassa. Our translation recognises the synonymity (free of hatred, pure, unblemished [by spiritual defilement]), but Norman’s does not (innocent, pure, without blemish). Whereas our adjectives describe spiritual qualities, innocent concerns conduct, the opposite of ‘whoever who does harm.’

Illustrations: defilement and pollution

Illustration: padūsituṃ, pollute

Whoever might think he could pollute the sea with a pot of poison would not be able to do so, for awesome is the great ocean.
☸ Samuddaṃ visakumbhena yo maññeyya padūsituṃ
Na so tena padūseyya bhesmā hi udadhī mahā (It.86).

Illustration: padūsenti, defile

There are certain devas called Defiled in Mind. They spend an excessive amount of time gazing at each other. By doing so they defile each others’ minds, and thereby become weary in body and mind.
☸ Santi bhikkhave manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā (D.1.20).

Illustration: paduṭṭhena, defiled

If one speaks or acts with a defiled mind, suffering thence follows one as surely as the cartwheel follows the foot of the ox.
☸ Manasā ce paduṭṭhena bhāsati vā karoti vā
Tato naṃ dukkhamanveti cakkaṃ va vahato padaṃ (Dh.v.1).

Illustration: paduṭṭha, defiled

A certain person whose mind is defiled
☸ ekaccaṃ puggalaṃ paduṭṭhacittaṃ (A.1.8).

Context:

Idāhaṃ bhikkhave ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi: imamhi ce ayaṃ samaye puggalo kālaṃ kareyya yathābhataṃ nikkhitto evaṃ niraye. Taṃ kissa hetu: cittaṃ hissa bhikkhave paduṭṭhaṃ (A.1.8).

Illustration: padosaye, defile

Seeing visible objects that delight the mind and seeing those that give no delight, dispel the path of attachment to the delightful, and do not defile the mind by thinking, ‘[The other] is displeasing to me.’
☸ Na c’appiyaṃ me ti manaṃ padosaye (S.4.71).

Illustrations: hatred

Illustration: padūseyya, filled with hatred

Bhikkhus, even if thugs should sever your limbs one by one with a two-handled saw, he whose mind was thereby filled with hatred would not on that account be a practiser of my training system.
☸ Ubhatodaṇḍakena pi ce bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ tatrāpi yo mano padūseyya na me so tena sāsanakaro (M.1.129).

Illustration: paduṭṭha, hateful

He has an unbenevolent mind and hateful thoughts: “May those beings be killed, slaughtered, annihilated, or destroyed, or may they not exist at all.”
☸ vyāpannacitto kho pana hoti paduṭṭhamanasaṅkappo. Ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun ti (M.3.49).

*Papañca

Renderings

• papañcita: entrenched perception

• papañca: entrenched perception

• papañceti: to perceptually entrench

• papañca (adj): entrenched

• papañcanāmarūpa: perceptually entrenched immaterial-factors-and-bodily-form

• nippapañca: unentrenched perception

Introduction

Papañceti

The meaning of papañceti (‘to perceptually entrench’) can be concisely illustrated like this:

• What one thinks about, one perceptually entrenches.
☸ Yaṃ vitakketi taṃ papañceti (M.1.111).

Papañca: adjective

The meaning of the adjective papañca (‘entrenched’) can be concisely illustrated like this:

• Entrenched perception and conception are the source of thought.
☸ Vitakko kho devānaminda papañcasaññāsaṅkhānidāno

• When there is entrenched perception and conception, thought arises. Without entrenched perception and conception, there is no thought.
☸ papañcasaññāsaṅkhāya sati vitakko hoti papañcasaññāsaṅkhāya asati vitakko na hotī ti (D.2.277).

Papañcanāmarūpa: adjective

Papañcanāmarūpaṃ occurs just once in the scriptures. We render it as ‘perceptually entrenched immaterial-factors-and-bodily-form’:

• Having found out about perceptually entrenched immaterial-factors-and-bodily-form, both internally and externally, and the origin of [mental] illness, and being completely freed from all [mental] illness and its origin, and from bondage [to individual existence], the one of such good qualities is rightly called ‘well-informed.’
☸ Anuvicca papañcanāmarūpaṃ
Ajjhattaṃ bahiddhā ca rogamūlaṃ
Sabbarogamūlabandhanā pamutto
Anuvidito tādi pavuccate tathattā (Sn.v.530).

Papañca: noun

Papañca is used as a noun (‘entrenched perception’), like this:

• This teaching is for those who take pleasure and delight in unentrenched perception, not for those who take pleasure and delight in entrenched perception.
☸ nippapañcārāmassāyaṃ dhammo nippapañcaratino nāyaṃ dhammo papañcārāmassa papañcaratinoti (A.4.229).

Papañcita: noun

The past participle papañcita is used as a noun like this:

• The notion “I am” is a matter of entrenched perception.
☸ asmī ti papañcitametaṃ (S.4.203).

Papañca: circular relationship to thought

Papañca’s relationship to thought is circular:

• What one thinks about, one perceptually entrenches.
☸ Yaṃ vitakketi taṃ papañceti (M.1.111).

• Entrenched perception and conception are the source of thought.
☸ Vitakko kho devānaminda papañcasaññāsaṅkhānidāno (D.2.277).

Papañca: in other terms

Papañca is alluded to in different ways, like this:

1) Niviṭṭhaṃ: entrenched

See the world [of beings] with its devas entrenched in [attachment to] immaterial-factors-and-bodily-form. It thinks what is void of personal qualities is endowed with personal qualities. It thinks ‘This is true [to its appearance].’
☸ Anattani attamāniṃ passa lokaṃ sadevakaṃ niviṭṭhaṃ nāmarūpasmiṃ idaṃ saccan ti maññati.

But whatsoever they think of in personal terms is different [from how they think of it].
☸ Yena yena hi maññanti tato taṃ hoti aññathā

For it is untrue to itself. That which is transitory is intrinsically false indeed.
☸ Taṃ hi tassa musā hoti mosadhammaṃ hi ittaraṃ (Sn.v.756-7).

2) Patiṭṭhitā: entrenched

Beings who perceive [only] what can be expressed and are entrenched in what can be expressed, not profoundly understanding what is expressed, they come under the yoke of death;
☸ Akkheyyasaññino sattā akkheyyasmiṃ patiṭṭhitā.
Akkheyyaṃ apariññāya yogamāyanti maccuno.

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor,’ the mind’s liberation is achieved, the unsurpassed Peaceful State.
☸ Akkheyyañca pariññāya akkhātāraṃ na maññati
Phūṭṭho vimokkho manasā santipadamanuttaraṃ (It.53).

Illustrations

Illustration: papañcita, entrenched perception

The notion “I am” is a matter of entrenched perception.
☸ asmī ti papañcitametaṃ

‘I am this’ is a matter of entrenched perception.
☸ ayamahamasmī ti papañcitametaṃ

‘I will be’ is a matter of entrenched perception.
☸ bhavissan ti papañcitametaṃ

‘I will not be’ is a matter of entrenched perception.
☸ na bhavissan ti papañcitametaṃ

Entrenched perception is an illness, a carbuncle, a [piercing] arrow.
☸ papañcitaṃ bhikkhave rogo papañcitaṃ gaṇḍo papañcitaṃ sallaṃ

Therefore train yourselves with the thought, ‘We will live with minds taking delight in unentrenched perception
☸ tasmātiha bhikkhave nippapañcārāmena cetasā viharissāmāti evaṃ hi vo bhikkhave sikkhitabbaṃ (S.4.203).

Illustration: papañcita, entrenched perception

The assertion that a Perfect One exists after death is a matter of entrenched perception.
☸ Hoti tathāgato parammaraṇā ti kho bhikkhu papañcitametaṃ

The assertion that a Perfect One does not exist after death is a matter of entrenched perception.
☸ Na hoti tathāgato parammaraṇā ti kho bhikkhu papañcitametaṃ (A.4.69).

Illustration: nippapañca, unentrenched perception; papañca, entrenched perception

This teaching is for those who take pleasure and delight in unentrenched perception, not for those who take pleasure and delight in entrenched perception.
☸ nippapañcārāmassāyaṃ dhammo nippapañcaratino nāyaṃ dhammo papañcārāmassa papañcaratinoti (A.4.229).

Illustration: papañceti, perceptually entrenches; papañca, entrenched

What one experiences, one perceives.
☸ Yaṃ vedeti taṃ sañjānāti

What one perceives, one thinks about.
☸ Yaṃ sañjānāti taṃ vitakketi.

What one thinks about, one perceptually entrenches.
☸ Yaṃ vitakketi taṃ papañceti

Due to what one perceptually entrenches, entrenched perception and conception assail a man in relation to visible objects known via the visual sense whether past, future, or present.
☸ Yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu (M.1.111).

Illustration: papañca, entrenched

A wise person should completely destroy the origin of entrenched conception, the notion “I am.”
☸ mūlaṃ papañcasaṅkhāya mantā asmī ti sabbamuparundhe (Sn.v.916).

Illustration: papañca, entrenched; papañcayantā, perceptually entrench

When ordinary people with entrenched perceptions perceptually entrench and perceive, they become attached.
☸ Papañcasaññā itarītarā narā
Papañcayantā upayanti saññino (S.4.71).

Illustration: nippapañca, unentrenched perception

What is unentrenched perception? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamañca bhikkhave nippapañcaṃ: yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.4.368-373).

Illustration: papañca, entrenched

For whatever the reason
☸ yatonidānaṃ

that entrenched perception and conception assail a man
☸ purisaṃ papañcasaññāsaṅkhā samudācaranti

if there is found nothing there to be delighted in, welcomed, or clung to
☸ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ

• this is the end of the proclivity to attachment
☸ rāgānusayānaṃ

• this is the end of the proclivity to repugnance
☸ paṭighānusayānaṃ

• this is the end of the proclivity to dogmatism
☸ diṭṭhānusayānaṃ

• this is the end of the proclivity to doubt [about the excellence of the teaching]
☸ vicikicchānusayānaṃ

• this is the end of the proclivity to self-centredness
☸ mānānusayānaṃ

• this is the end of the proclivity to attachment to individual existence
☸ bhavarāgānusayānaṃ

• this is the end of the proclivity to uninsightfulness into reality
☸ avijjānusayānaṃ

• this is the end of the use of sticks and swords; quarrels, arguments, disputes, strife, and malicious speech and lying.

• In this way these unvirtuous, spiritually unwholesome factors cease without remainder
☸ etthete pāpakā akusalā dhammā aparisesā nirujjhantī ti (M.1.109).

*Parakkama

Renderings

• parakkama: application [to the practice]

Introduction

Parenthesis of parakkama: application [to the practice]

Our parenthesis of parakkama follows how we likewise treat appamatta, ātāpī, and pahitatta:

• diligently, vigorously, and resolutely applied [to the practice].
☸ appamatto ātāpī pahitatto (S.4.145).

Illustrations

Illustration: parakkamā, apply themselves [to the practice]

Wise people, those who meditate perseveringly, who constantly and resolutely apply themselves [to the practice], they reach the Untroubled, the unsurpassed safety from [the danger of] bondage [to individual existence].
☸ Te jhāyino sātatikā niccaṃ daḷhaparakkamā
Phusanti dhīrā nibbānaṃ yogakkhemaṃ anuttaraṃ (Dh.v.23).

Illustration: parakkamo, application [to the practice]

And how is a bhikkhu proficient? In this regard, a bhikkhu abides energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors, steadfast, unwavering in application [to the practice], not shirking the responsibility of [undertaking] spiritually wholesome factors.
☸ Kathañca bhikkhave bhikkhu vidhuro hoti? Idha bhikkhave bhikkhu āraddhaviriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu (A.1.117).

Illustration: parakkamo, application [to his practice]

‘He amongst them who was supremely devout, being unwavering in application [to his practice], refrained from sexual intercourse even in a dream.
☸ Yo nesaṃ paramo āsi brahmā daḷhaparakkamo
Sa vāpi methunaṃ dhammaṃ supinantepi nāgamā (Sn.v.293).

Illustration: parakkamaṃ, application [to the practice]

That which should be done by one of resolute energy, that which should be done by one desiring enlightenment, that I shall undertake to do. I will not fail. See my [unwavering] energy and application [to the practice].
☸ Yaṃ kiccaṃ daḷhaviriyo yaṃ kiccaṃ boddhumicchatā
Karissaṃ nāvarajjhissaṃ passa viriyaṃ parakkamaṃ (Th.v.167).

*Parājita

Renderings

• parājita: defeated

• aparājita: undefeated [by Māra’s army]

• aparājita: invincible

• aparājita: the Invincible One

Introduction

Parajita: ‘defeated’

Parajita usually means ‘defeated’:

• Victory was for the devas, and the asuras were defeated
☸ jayo surānaṃ asurā parājitā (Sn.v.681).

Padhāna Sutta: parenthesising ‘[by Māra’s army]’

In his battle with Māra, the Bodhisatta said:

• ‘Death in battle is better for me than to [surrender and] live on defeated.’
☸ Saṅgāme me mataṃ seyyo yaṃ ce jīve parājito (Sn.v.440).

By ‘defeated’ he meant ‘defeated [by Māra’s army]’ because, in the previous verse, concerning the ten armies of Māra, he said:

‘That is your army, Namuci, the forces of inward darkness. None but the heroic will conquer it. Having conquered it one finds happiness.’
☸ Esā namuci te senā kaṇhassābhippahārinī
Na naṃ asūro jināti jetvā ca labhate sukhaṃ (Sn.v.439).

Where ‘defeated’ needs parenthesising, this, then, is our parenthesis. It is supported by other passages:

• When will I, having furiously taken up the seers’ sword of wisdom of fierce strength, [sitting cross-legged] on the invincible seat, quickly destroy Māra and his army? When, oh when, will it be?
☸ Kadā nu paññāmayamuggatejaṃ satthaṃ isīnaṃ sahasādiyitvā
Māraṃ sasenaṃ sahasā bhañjissaṃ sīhāsane taṃ nu kadā bhavissati (Th.v.1095). Commentary: Sīhāsaneti thirāsane aparājitapallaṅketi attho.

Commentary: kilesa and Māra

Frequently the commentary explains parājito in terms of Māra, as we show in quotes in the illustrations below. Sometimes it explains parājito in terms of kilesa. For example, kilesehi parājito (Th.v.194). However, kilesa is a synonym of Māra’s army and there seems no advantage in changing the parenthesis when the suttas are already clear which parenthesis is to be applied. Parājito implies war, which fits well with ‘army.’

Aparājita: the Invincible One

In the context of the Buddha, we call aparājita ‘the Invincible One’:

• Since [the time] I heard the Teacher’s teaching spoken, I do not recall [in myself any] unsureness about the [perfection of the transcendent insight of the] All-knowing One, the Invincible One.
☸ Yadāhaṃ dhammamassosiṃ bhāsamānassa satthuno
Na kaṅkhamabhijānāmi sabbaññū aparājite (Th.v.131-2).

Commentary: pañcannampi mārānaṃ abhibhavanato tehi aparājitattā.

Illustrations

Illustration: aparājito, undefeated [by Māra’s army]

That peaceful, mindful bhikkhu, tranquil, undefeated [by Māra’s army].
☸ Sa ve santo sato bhikkhu passaddho aparājito (A.2.42).

Commentary: Aparājito ti sabbakilese jinitvā ṭhitattā kenaci aparājito

Illustration: aparājitā, undefeated [by Māra’s army]

‘Having cultivated such things, those who are everywhere undefeated [by Māra’s army] go everywhere in safety: this for them is supremely auspicious.’
☸ Etādisāni katvāna sabbatthamaparājitā
Sabbattha sotthiṃ gacchanti taṃ tesaṃ maṅgalamuttaman ti (Sn.v.269).

Commentary: Sabbatthamaparājitā ti sabbattha khandhakilesābhisaṅkhāradevaputtamārappabhedesu catūsu paccatthikesu ekenapi aparājitā hutvā, sayameva te cattāro māre parājetvāti vuttaṃ hoti.

Illustration: aparājito, undefeated [by Māra’s army]

Being endowed with the training and a [right means of] livelihood, with sense faculties well-restrained [from grasping, through mindfulness], venerating the Perfectly Enlightened One, I dwelt undefeated [by Māra’s army].
☸ Sikkhāsājīvasampanno indriyesu susaṃvuto
Namassamāno sambuddhaṃ vihāsiṃ aparājito (Th.v.513).

Commentary: kilesamārādīhi aparājito.

Illustration: aparājita, undefeated [by Māra’s army]

A great concourse takes place in the woods. The deva hosts have assembled. We have come to this religious gathering, to see the community of bhikkhus, undefeated [by Māra’s army].
☸ Mahāsamayo pavanasmiṃ devakāyā samāgatā
Āgatamha imaṃ dhammasamayaṃ dakkhitāye aparājitasaṅghan ti (S.1.26).

Commentary: Dakkhitāye aparājitasaṅghan ti kenaci aparājitaṃ ajjeva tayo māre madditvā vijitasaṅgāmaṃ imaṃ aparājitasaṅghaṃ dassanatthāya āgatamhāti attho.

Illustration: aparājitaṃ, invincible

We shall abide revering you like the Tāvatiṃsā devas revering Inda, invincible in war.
☸ Indaṃca tidasā devā saṅgāme aparājitaṃ
Purakkhatvā vihassāma (Thī.v.121).

*Pariciṇṇo mayā satthā

Renderings

• Pariciṇṇo mayā satthā: the Teacher has been [lovingly] venerated by me [through my practice in accordance with the teaching]

Introduction

Gratitude plus arahantship

Pariciṇṇo mayā satthā is an expression of gratitude to the Buddha that simultaneously indicates the attainment of arahantship. For example, it was used in this way by Venerable Vacchagotta (M.1.497), and also by ten bhikkhus in the Theragāthā. See Illustrations.

Origin: veneration of fires

Pariciṇṇo may have stemmed from its application to the veneration of sacrificial fires. For example, the Buddha said:

• ‘It would not be easy to find a kind of fire that has not been venerated by me (apariciṇṇapubbo) in this long time’:
☸ Na kho paneso sāriputta aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā (M.1.82).

Venerating fires and people is intimately linked through words like namassati, paricarati, and pūjeti:

• From whoever one might learn the teaching explained by the Perfectly Enlightened One, one should respectfully venerate him like a brahman venerates the sacrificial fire.
☸ Yamhā dhammaṃ vijāneyya sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya aggihuttaṃ va brāhmaṇo (Dh.v.392).

• If a person venerated fire in the forest for a century, but then venerated even for a moment someone who had spiritually developed himself, that veneration would be certainly better than that [fire] veneration for a century.
☸ Yo ca vassasataṃ jantu aggiṃ paricare vane
Ekañca bhāvitattānaṃ muhuttamapi pūjaye
Sā yeva pūjanā seyyo yañce vassasataṃ hutaṃ (Dh.v.107).

Venerating the sacrificial fire

The ceremony of venerating the sacrificial fire has three aspects:

1) It begins with pouring foodstuffs into the fire (aggiṃ juhati), for example, milk rice (S.1.166) or milk (A.2.207) or ghee, oil and butter (A.5.234), though sometimes animals (A.4.41; D.1.141).

2) Then follows the veneration of the sacrificial fire (aggihuttaṃ paricarati). This is done by venerating the fire with joined palms, and solemnly addressing it:

• ‘We lower ourselves before thee, Lord. We lower ourselves before thee, Lord.’
☸ paccorohāma bhavantaṃ paccorohāma bhavantan ti (A.5.234).

3) Then comes the distribution of the remains of the oblation (havyasesaṃ Sn.p.79) to any available ascetics or Brahmanists.

For example:

• At one time milk rice with ghee had been set out for the brahman Aggika Bhāradvāja, who had thought ‘I will offer them to the fire. I will venerate the sacrificial fire.’
☸ Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyāso sannihito hoti aggiṃ juhissāmi. Aggihuttaṃ paricarissāmī ti (S.1.166).

• At that time the brahman Sundarika Bhāradvāja was making offerings to fire and venerating the sacrificial fire on the bank of the River Sundarikā. Having done so, and having risen from his seat, he looked around in the four directions to see who might eat the remains of the oblation.
☸ Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati aggihuttaṃ paricarati atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā amannā catuddisā anuvilokesi ko nu kho imaṃ havyasesaṃ bhuñjeyyāti (Sn.p.79).

Two meanings of paricarati

Pariciṇṇo is the past particle of paricarati, and therefore its meaning would stem from one of the two meanings of paricarati which can be explained as follows:

1) A matted-hair ascetic told a boy to look after the fire, not let it go out (aggiṃ tāta paricareyyāsi. Mā ca te aggi nibbāyi D.2.340). Here paricarati does not mean veneration, but just keeping the fire going.

2) More usually in the scriptures, paricarati is a ceremonial activity that means venerating, and occurs in the phrase aggihuttaṃ paricarati. Aggihuttaṃ means ‘sacrificial fire.’ Huttaṃ is the past participle of juhati.

Pariciṇṇo: therefore two possible meanings

Pariciṇṇo could therefore mean either the Teacher has been ‘looked after by me’ or ‘venerated by me.’ The latter is obviously more likely. The Buddha said to look after him one should look after the sick (yo bhikkhave maṃ upaṭṭhaheyya so gilānaṃ upaṭṭhaheyya, Vin.1.302)―which is not the issue here.

To venerate the Perfect One: meaning

So, what does it mean to venerate the Perfect One? The Buddha said:

• Those who practise in accordance with the teaching, applying themselves properly, and conducting themselves in accordance with the teaching, honour, revere, respect, reverence, and venerate the Perfect One with the highest veneration.
☸ yo kho ānanda bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammapaṭipanno viharati sāmīcipaṭipanno anudhammacārī so tathāgataṃ sakkaroti garukaroti māneti pūjeti apaciyati paramāya pūjāya (D.2.138).

Therefore pariciṇṇo mayā satthā means ‘the Teacher has been [lovingly] venerated by me [through my practice in accordance with the teaching].’ For this reason pariciṇṇo mayā satthā not only expresses gratitude to the Buddha, but simultaneously indicates the attainment of arahantship.

Lovingly

The Ukkhittāsika Sutta says that venerating the Buddha is done with mettā. It explains the six advantages of practising according to the teaching, the last of which is:

• The Teacher will be lovingly venerated by me through my practice [in accordance with the teaching]
☸ Satthā ca me pariciṇṇo bhavissati mettāvatāyā tī (A.3.443).

This is the source of our parenthesis.

Channovāda Sutta

Venerable Channa said that for a long time he had ‘venerated the Teacher manāpeneva no amanāpena, [through his practice in accordance with the teaching], as was fitting for a disciple to do’: Api cāvuso sāriputta pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena. Etaṃ hi āvuso sāriputta sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena (M.3.264).

Let us consider how to translate this. Firstly, manāpa and amanāpa can mean pleasing and displeasing:

• The eye is attacked by pleasing and displeasing sights.
☸ Cakkhu bhikkhave haññati manāpāmanāpesu rūpesu (S.4.172).

Venerable Channa would then be saying ‘the Teacher has been [lovingly] venerated by me [through my practice in accordance with the teaching] which has been pleasing, not displeasing,’ which does not fit.

Alternatively manāpa and amanāpa are synonyms of piya and appiya, meaning dear and loathsome:

• He has harmed, is harming, or will harm someone beloved and dear to me.
☸ Piyassa me manāpassa anatthaṃ acarīti... caratīti... carissatīti

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me.
☸ Appiyassa me amanāpassa atthaṃ acari... carati... carissatī ti (A.5.150; D.3.263).

In this case, Channa would be saying that his practice had been dear, not loathsome. This again is inapt, but supports us saying ‘lovingly, not unlovingly,’ which is likewise Bodhi’s solution: ‘with love, not without love.’

• But Sāriputta, friend, the Teacher has been lovingly venerated by me [through my practice in accordance with the teaching], not unlovingly, as was fitting for a disciple to do.
☸ Api cāvuso sāriputta pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena. Etaṃ hi āvuso sāriputta sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena (M.3.264).

Illustrations

Illustration: pariciṇṇo mayā satthā, the Teacher has been [lovingly] venerated by me [through my practice in accordance with the teaching]

The Teacher has been [lovingly] venerated by me [through my practice in accordance with the teaching]. I have fulfilled the Buddha’s training system. The heavy burden [of the five grasped aggregates] is laid down. The conduit to renewed states of individual existence has been abolished.
☸ Pariciṇṇo mayā satthā kataṃ buddhassa sāsanaṃ
Ohito garuko bhāro bhavanetti samūhatā (Th.v.604).

*Paritassati

Renderings

• paritassanā: agitation

• paritassati: to be agitated

Illustrations

Illustration: paritassanā, agitation

A being passes away from the Ābhassarā world and arises in an empty Brahmā palace. After dwelling alone for a long time, there arises in him uneasiness, dissatisfaction, and agitation, and he thinks, ‘If only some other beings would come here!’
☸ Tassa tattha ekakassa dīgharattaṃ nibbusitattā anabhirati paritassanā uppajjati aho vata aññe pi sattā itthattaṃ āgaccheyyun ti (D.1.17).

Illustration: paritassanā, agitation

The Great Steward practised a meditation on [unlimited] compassion for four months, hoping to see Brahmā with his eyes, but after that time just felt dissatisfaction and agitation.
☸ Atha kho bho mahāgovindasasa brāhmaṇassa catunnaṃ māsānaṃ accayena ahu deva ukkaṇṭhanā ahu paritassanā (D.2.239).

Illustration: paritassanā, agitation

Then it occurred to Venerable Channa:

‘I too think in this way: “Bodily form is unlasting... fields of sensation are unlasting. Bodily form is void of personal qualities... fields of sensation are void of personal qualities. All originated phenomena are unlasting; all things are void of personal qualities.”’

‘But my mind is not energised for the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled; nor does it become serene, settled, intent upon it.
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhakkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati

Instead, agitation and grasping arise [in me], and my mind turns back on itself, thinking: ‘But what, then, is my [absolute] Selfhood?’
paritassanā upādānaṃ uppajjati paccudāvattati mānasaṃ atha ko carahi me attā ti (S.3.133).

Illustration: paritassanā, agitated

In this regard, some person thinks, ‘Alas, it was mine, but now is not mine! What might have been mine, alas, I do not get it!’ He grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment. Thus is he agitated about what does not exist externally.
☸ idha bhikkhu ekaccassa evaṃ hoti ahu vata me taṃ vata me natthi siyā vata me taṃ vatāhaṃ na labhāmīti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho bhikkhu bahiddhā asati paritassanā hotī ti (M.1.136).

Illustration: paritassati, agitated

If a bhikkhu who is true to the ancient, primordial noble tradition (bhikkhu porāṇe aggaññe ariyavaṃse ṭhito) does not get robe material he is not agitated.
☸ aladdhā ca cīvaraṃ na paritassati (D.3.224; A.2.27).

Illustration: paritassati, agitated

When a bhikkhu is neither renowned, nor agitated by a lack of renown, in this way he can dwell at ease while living in a monastic community
☸ bhikkhu... appaññāto ca hoti tena ca appaññātakena no paritassati ettāvatā pi kho ānanda bhikkhu saṅghe viharanto phāsuṃ vihareyyāti (A.3.133).

Illustration: paritassita, agitation

When those ascetics and Brahmanists who are eternalists proclaim the eternity of an [absolute] Selfhood and the world [of beings] in four ways, [that behaviour arises from] sense impression that is neither known nor seen [according to reality]. [That behaviour] is merely the agitation and mental turmoil of those overcome by craving.
☸ Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva (D.1.40).

Illustration: paritassanā, agitation; paritassati, apprehensive

When the bodily form of the ignorant Everyman changes and alters.
☸ Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.

With the change and alteration of bodily form, his mind is preoccupied with the change
☸ Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.

Agitation and other mental states born of this preoccupation plague his mind.
☸ Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.

Thus he is fearful, agitated, and full of concern,
☸ Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca

and because of grasping he is agitated .
☸ upādāya ca paritassati (S.3.16).

Illustration: paritassati, agitated

When a bhikkhu abides contemplating unlastingness, passing away, ending, and relinquishment of sense impression he does not grasp anything in the world [of phenomena]
☸ so tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na ca kiñci loke upādiyati.

Being without grasping, he is not agitated.
☸ anupādiyaṃ na paritassati.

Being not agitated, he realises the Untroubled for himself.
☸ aparitassaṃ paccattaṃ yeva parinibbāyati (M.1.251).

Illustration: paritassati, agitated

When the Buddha is seated indoors he is not afraid, he does not shake or tremble, he is not agitated.
☸ So antaraghare nisinnova samāno nacchambhati na kampati na vedhati na paritassati (M.2.138).

Illustration: paritassati, agitated

If a bhikkhu’s mind is unattached to bodily form... the fields of sensation, it is liberated from perceptually obscuring states through being without grasping.
☸ Rūpadhātuyā... viññāṇadhātuyā ce bhikkhave bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi.

Being thus liberated it is inwardly stable
☸ Vimuttattā ṭhitaṃ

Being inwardly stable it is inwardly at peace
☸ Ṭhitattā santusitaṃ

Being inwardly at peace, he is not agitated
☸ Santusitattā na paritassati.

Being not agitated, he realises the Untroubled for himself.
☸ Aparitassaṃ paccattaṃ yeva parinibbāyati (S.3.45).

Illustration: na paritassati, free of agitation

He who has severed every tie to individual existence is truly free of agitation.
☸ Sabbasaṃyojanaṃ chetvā yo ve na paritassati (Sn.v.621; Dh.v.397).

Illustration: paritassati, agitated

Likewise, a bhikkhu does not consider the six senses to be either [in reality] himself or [in reality] his own.
☸ Evameva kho āvuso bhikkhu chasu phassāyatanesu neva attānaṃ nāttaniyaṃ samanupassati

Therefore he does not grasp anything in the world [of phenomena].
☸ so evaṃ asamanupassanto na kiñci loke upādiyati

Therefore he is not agitated.
☸ anupādiyaṃ na paritassati

Being not agitated, he realises the Untroubled for himself.
☸ aparitassaṃ paccattaṃ yeva parinibbāyati (S.4.167-8).

*Paribbajati

Renderings

• paribbajati: to fulfil the ideals of religious asceticism

• paribbājaka: philosophiser ascetic

• paribbājaka (=aññatitthiyā paribbājakā): non-Buddhist ascetic; ascetic

• paribbājaka: one who has fulfilled the ideals of religious asceticism

Introduction

Paribbajati: an exalted practice

Paribbajati is one of the poetical words of Buddhism, and found only in verse. It is usually (and misleadingly) rendered as ‘wander.’ In fact it is an exalted practice that even implies arahantship.

Paribbajati means asceticism

Paribbajati is the subject of the Sammāparibbājanīya Sutta, which is the Buddha’s answer to the following question:

• Having renounced the household life [and] thrust away sensuous pleasure, how would a bhikkhu properly fulfil the ideals of religious asceticism in the world?
☸ Nikkhamma gharā panujja kāme kathaṃ bhikkhu sammā so loke paribbajeyya (Sn.v.359).

That paribbajeyya implies asceticism is obvious in the question, involving the renunciation of the household life, and the thrusting away of sensuous pleasure.

Paribbajati means arahantship

That paribbajati ultimately implies arahantship is clear in this portion of the Buddha’s answer:

• One who has destroyed all states of attachment, having realised the [Untroubled] State, having understood the teaching, having clearly seen the abandonment of all perceptually obscuring states: he would properly fulfil the ideals of religious asceticism in the world.
☸ Aññāya padaṃ samecca dhammaṃ vivaṭaṃ disvāna pahānamāsavānaṃ
Sabbūpadhinaṃ parikkhayāno sammā so loke paribbajeyya (Sn.v.374).

Sabbupadhīnaṃ parikkhayāno: ‘One who has destroyed all states of attachment.‘ Norman treats this as an instrumental: ‘because of the destruction of all acquisitions.’ We regard it as a primary derivative and a noun with a kita suffix. See Duroiselle para 563-578.

Paribbajati does not mean ‘wander’

Calling paribbajati ‘wander’ has had nonsensical results. For example, Norman says that Th.v.1162 means ‘a bhikkhu should wander about as though smitten by a sword.’ This rendering has also led to the view that the bhikkhu’s life is for wandering. But the bhikkhu’s life, even for arahants, may involve no wandering at all. For example, if a bhikkhu is living in some quiet grove and his spiritual development is satisfactory, then:

• ‘that bhikkhu should continue living in that quiet grove for the rest of his life; he should not depart’
☸ Tena bhikkhave bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ na pakkamitabbaṃ (M.1.106).

Paribbajati versus cārika

The usual words for ‘wandering’ are carati and cārika. Although the scriptures say there are benefits in periodic wandering (ānisaṃsā samavatthacāre A.3.257), there are dangers (ādīnavā) if it goes on too long (dīghacārikaṃ A.3.257). Therefore is often criticised:

• Bhikkhus, there are these five disadvantages for one who engages in lengthy and unsettled wandering. What five?
☸ Pañcime bhikkhave ādīnavā dīghacārikaṃ anavattha cārikaṃ anuyuttassa viharato. Katame pañca (A.3.257).

• He should be meditative, not wandering about.
☸ Jhāyī na pādalolassa (Sn.v.925).

• They go to different countries, wandering unrestrained. If they lose their inward collectedness, what good will this international travelling do? Therefore one should eliminate [such] harmful conduct. One should meditate unaccompanied.
☸ Nānājanapadaṃ yanti vicarantā asaṃyatā
Samādhiñca virādhenti kiṃsu raṭṭhacariyā karissati
Tasmā vineyya sārambhaṃ jhāyeyya apurakkhato ti (Th.v.37).

By comparison, if paribbajati meant wandering, we would expect an excess of it to be likewise regarded with caution. Instead, however, it is associated solely with what is good. Indeed, one should do it to the maximum possible extent, as if threatened with a sword, or as if one’s head were on fire (see illustrations below, S.1.53).

Paribbājaka: two meanings

The term paribbājaka is derived from paribbajati, and so for etmological reasons is usually (and misleadingly) rendered ‘wanderer.’ In fact paribbājaka has two meanings:

1) non-Buddhist ascetics

2) a group of non-Buddhist ascetics renowned for their talkativeness, which we call ‘philosophiser ascetics.’

Paribbājaka: non-Buddhist ascetics

Paribbājaka can mean ‘non-Buddhist ascetics.’ For example, Pācittiya 41 says it is an offence for a bhikkhu to give food with his hand to a naked ascetic (acelaka), or to a non-Buddhist ascetic (paribbājako), or to a female non-Buddhist ascetic (paribbājikā).
☸ Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahattā khādanīyaṃ vā bhojanīyaṃ vā dadeyya pācittiyan ti.

The definition of these terms confirms that ‘non-Buddhist’ is meant:

• Naked ascetic (acelako) means: whoever being naked is a non-Buddhist ascetic (paribbājaka).
☸ Acelako nāma yo koci paribbājaka samāpanno naggo

• Non-Buddhist ascetic (paribbājako) means: setting aside bhikkhu and sāmaṇera, whoever is an ascetic (paribbājaka).
☸ Paribbājako nāma bhikkhuñca sāmaṇerañca ṭhapetvā yo koci paribbājaka samāpanno

• Female non-Buddhist ascetic (paribbājikā) means: setting aside bhikkhunī and sikkhamānā and sāmaṇerī, whoever is a female ascetic.
☸ Paribbājikā nāma bhikkhuniñca sikkhamānañca sāmaṇeriñca ṭhapetvā yā kāci paribbājikasamāpannā (Vin.4.92).

Aññatitthiyā paribbājakā: non-Buddhist ascetics

Paribbājakā is an abbreviation for aññatitthiyā paribbājakā, which therefore also means ‘non-Buddhist ascetic.’ But sometimes aññatitthiyā paribbājakā is called ‘ascetic of another sect,’ as if the Buddha’s group is also a sect. ‘Sect’ means:

• A subdivision of a larger religious group

• A dissenting clique (WordWeb).

Neither Buddhists nor non-Buddhist ascetics were subdivisions of a larger group. They were altogether separate groups of ascetics.

Paribbājaka: philosophiser ascetics

Paribbājaka is also the name of a certain group of non-Buddhist ascetics whose lifestyle was governed by the idea that wisdom comes from conversation (D.3.38). We will call them ‘philosophiser ascetics.’ Calling them ‘philosopher ascetics’ would unjustly magnify them and their usually frivolous topics of conversation, for example about battles, food, drink, clothes, beds, garlands, scents, relations etc. (D.3.36).

Philosophiser ascetics said that the Buddha's wisdom was destroyed by the solitary life (suññāgārahatā samaṇassa gotamassa paññā) and that he was no good at conversation. Apart from the practice of companionship, they praised the practice of self-mortification (D.3.40-1). Their goal was to realise an exclusively pleasant world, and some of them practised samādhi, but only up to third jhāna (M.2.37).

These paribbājakas are correctly known as ascetics, because their lifestyle involved not just the five precepts, but also celibacy (brahmacārī, A.3.276). It also involved a simple lifestyle, eating just once a day, and not after noon (rattūparato ekabhattiko M.2.89).

Of the two types of paribbājaka neither are linked in the scriptures to wandering, so that label is simply inappropriate.

Paribbājaka: arahant

Thirdly, paribbājaka is a term for an arahant, and in which case we render the word as ‘one who has fulfilled the ideals of religious asceticism.’ See the last of the Illustrations below (Sn.v.537).

Illustrations

Illustration: paribbaje, fulfil the ideals of religious asceticism

Recognising this danger,
☸ Etamādīnavaṃ ñatvā

That there is great peril in states of attachment,
☸ nissayesu mahabbhayaṃ

Then, unattached, free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Anissito anupādāno sato bhikkhu paribbaje ti (Sn.v.752-3).

Illustration: paribbaje, fulfil the ideals of religious asceticism

Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom individual existence in the sensuous plane of existence is destroyed, he is what I call a Brahman.
☸ Yodha kāme pahatvāna anāgāro paribbaje
Kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ (Dh.v.415; Sn.v.639).

Illustration: paribbaja, fulfil the ideals of religious asceticism

A brahman priest seated on a low seat taught sacred texts to a king seated on a high seat. A bystander seeing this admonished the priest as follows:

• ‘Fulfil the ideals of religious asceticism, great priest, for other creatures boil. By practising what is unrighteous, may you not break like a pot.’
☸ Paribbaja mahābrahme pacantaññepi pāṇīno
Mā tvaṃ adhammo ācarito asmā kumbhamivābhīdā ti (Vin.4.204).

Illustration: paribbaje ti, fulfil the ideals of religious asceticism

As if threatened with a sword, or as if his head were on fire, having abandoned attachment to sensuous pleasure a bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Sattiyā viya omaṭṭho ḍayhamāno va matthake
Kāmarāgappahāṇāya sato bhikkhu paribbaje ti (Th.v.39; S.1.53).

As if threatened with a sword, or as if his head were on fire, having abandoned the view of personal identity, a bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ sattiyā viya omaṭṭho ḍayhamāno va matthake
Sakkāyadiṭṭhippahāṇāya sato bhikkhu paribbaje ti (S.1.53).

Illustration: paribbaje, fulfil the ideals of religious asceticism

Whether eating moist food or dry, one should not be oversatiated. With an ungorged stomach, eating moderately, a bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Allaṃ sukkhaṃ vā bhuñjanto na bāḷhaṃ suhito siyā
Ūnūdaro mitāhāro sato bhikkhu paribbaje (Th.v.982).

Illustration: paribbājaka, one who has fulfilled the ideals of religious asceticism

One who lives the religious life with profound understanding, shunning conduct that has an unpleasant karmic consequence, above, below, across, and in the middle (=body, speech, and mind), who has ended deceit, conceit, greed, anger, and immaterial-factors-and-bodily-form, they call him one who has fulfilled the ideals of religious asceticism, one who has attained the [supreme] attainment.
☸ Dukkhavepakkaṃ yadatthi kammaṃ uddhamadho tiriyañcāpi majjhe
Paribbājayitvā pariññācārī māyaṃ mānamathopi lobhakodhaṃ
Pariyantamakāsi nāmarūpaṃ taṃ paribbājakamāhu pattipattanti (Sn.v.537).

*Parimukhaṃ satiṃ upaṭṭhapetvā

Renderings

• parimukhaṃ satiṃ upaṭṭhapetvā: having established mindfulness within oneself

Introduction

Parimukhaṃ: objective

Here we will explain here our translation of parimukhaṃ satiṃ upaṭṭhapetvā, as it occurs in this phrase:

• He seats himself. Having crossed his legs, having set his body erect, having established mindfulness within himself,
☸ nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā (M.2.139).

Parimukhaṃ: ‘round the mouth’

Parimukhaṃ can mean ‘round the mouth’ and is therefore used for ‘moustache’:

• The hair round the mouth should not be coiffed.
☸ na parimukhaṃ kārāpetabbaṃ (Vin.2.134).

Mindfulness around the mouth

But does this necessarily mean that meditators should establish mindfulness around their mouths? Because this would only be remotely appropriate where the meditation is on breathing. In fact parimukhaṃ satiṃ upaṭṭhapetvā occurs in other meditations, too. For example, as a prelude to meditation on [unlimited] goodwill:

• I seat myself cross-legged, setting my body erect, establishing mindfulness within myself. Then I abide pervading one quarter with a mind of [unlimited] goodwill...
☸ nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi (A.1.183).

Parimukhaṃ with ajjhattaṃ

Most translators agree that parimukhaṃ is an adverb of place, and commonly render our phrase ‘he establishes mindfulness in front of him.’ In the Udāna and Itivuttaka, parimukhaṃ occurs together with another adverb of place, ajjhattaṃ:

• The Blessed One saw Venerable Mahākaccāna sitting nearby, seated cross-legged, with his body upright, with mindfulness of the body well-established internally within himself (ajjhattaṃ parimukhaṃ).
☸ Addasā kho bhagavā āyasmantaṃ mahākaccānaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ parimukhaṃ supaṭṭhitāya (Ud.77-8).

• When mindfulness with breathing is well-established internally within yourself (ajjhattaṃ parimukhaṃ), the proclivity to extraneous thoughts that are vexatious does not exist.
☸ Ānāpānasatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhitāya ye bāhirā vitakkāsayā vighātapakkhikā te na honti (It.80).

There are three reasons why parimukhaṃ must mean ‘within himself’:

1) The stringing together of synonyms is a common feature of Pāli. If this is also the case here, then parimukhaṃ is simply a synonym of ajjhattaṃ, meaning ‘within himself.’

2) If parimukhaṃ is an adverb of place, then it must inevitably be a synonym of ajjhattaṃ, because otherwise it leads to this contradiction:

• His body upright, with mindfulness of the body well-established internally in front of himself (Ud.77-8).

• When mindfulness with breathing is well-established internally in front of yourself (It.80).

3) In the construction of similar expressions in other contexts, mindfulness is shown to be established in a locative sense in relation to the meditator:

• Whenever, Ānanda, a bhikkhu abides contemplating the nature of the body, on that occasion unmuddled mindfulness is established within him (tassa).
☸ Yasmiṃ samaye ānanda bhikkhu kāye kāyānupassī viharati upaṭṭhitā tassa tasmiṃ samaye sati hoti asammuṭṭhā.

... Whenever, Ānanda, unmuddled mindfulness is established in a bhikkhu (bhikkhuno), on that occasion the enlightenment factor of mindfulness is aroused in the bhikkhu (bhikkhuno).
☸ Yasmiṃ samaye ānanda bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti (S.5.331).

Genitives rendered as locatives

We will now digress to justify our rendering of genitives tassa and bhikkhuno as locatives, and hence show that according to the passage just quoted, that mindfulness is established in a locative sense, namely ‘within oneself.’ Our justification is that both Bodhi and Horner also render them as locatives in a similar passage at M.3.85:

• Bodhi: On whatever occasion unremitting mindfulness is established in a bhikkhu—on that occasion the mindfulness enlightenment factor is aroused in him.
• Horner: At the time, monks, when unmuddled mindfulness is aroused in the monk, at that time the link in awakening that is mindfulness is stirred up in the monk.
☸ Yasmiṃ samaye bhikkhave bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti (M.3.85).

In conclusion, parimukhaṃ has a locative sense and is a synonym of ajjhattaṃ. Therefore mindfulness is established within oneself, not in front of oneself.

Expansion of meditation: parimukhaṃ the first step

We have seen that parimukhaṃ means that mindfulness is established within oneself because it is a synonym of ajjhattaṃ. Following this, we can now see that parimukhaṃ is the first of several steps, because meditations that begin with oneself are repeatedly said to be expanded outwards:

1) As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality].
☸ Ajjhattaṃ kāye kāyānupassī viharanto tattha sammāsamādhiyati sammāvippasīdati. So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).

2) You should develop the [contemplation of the] four bases of mindfulness in a threefold way. Which four?
☸ cattāro satipaṭṭhāne tividhena bhaveyyāsi. Katame cattāro. Idha tvaṃ bhikkhu

• In this regard, bhikkhu, abide contemplating the nature of the body internally
☸ idha tvaṃ bhikkhu ajjhattaṃ kāye kāyānupassī viharāhi

• abide contemplating the nature of the body externally
☸ bahiddhā kāye kāyānupassī viharāhi

• abide contemplating the nature of the body internally and externally
☸ ajjhattabahiddhā kāye kāyānupassī viharāhi (S.5.143).

3) Having washed his feet he seats himself. Having crossed his legs, having set his body erect, having established mindfulness within himself,
☸ So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

... He sits reflecting on his own welfare, on the welfare of others and on the welfare of both, indeed on the welfare of the whole world.
Attahitaṃ parahitaṃ ubhayahitaṃ sabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti (M.2.139).

Connecting the absolutives

Ānandajoti says:

• ‘The absolutives here and in the next line are connected with the finite verbs assasati and passasati, and not with nisīdati in the preceding line, in which case the folding of the legs, setting the body straight, and establishment of mindfulness would all occur before he sat down!’

We render pallaṅkaṃ ābhujitvā as ‘having crossed his legs,’ (‘having bent in the round lap,’ says PED, sv Ābhujati), and thus the sentence as follows:

• He seats himself. Having crossed his legs, having set his body erect, having established mindfulness within himself, mindfully he breathes in; mindfully he breathes out.
☸ nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati (M.1.56).

*Pariyāya

Renderings

• pariyāya: way

• pariyāya: method

• pariyāya: some other

• pariyāya: other kinds

• pariyāya: another way

• pariyāya: another reason

• pariyāyena: in a way that is qualified

• pariyāya: consecutively

• pariyāya: in turn

• pariyāya: systematic schedule

• pariyāya: proper method of exposition

• pariyāya: systematic exposition

• pariyāya: on the theme of

• imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya: found an opportunity to come here

Introduction

Imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya: found an opportunity to come here

This phrase occurs 12 times in the suttas. Its meaning is clarified in this exchange:

[The Buddha:]

―At long last, lay follower, you have found an opportunity to come here.
☸ cirassaṃ kho tvaṃ upāsakaṃ imaṃ pariyāyamakāsi yadidaṃ idhāgamanāyā ti.

[Lay follower:]

―Bhante, I have wanted to come and see the Blessed One for ages, but I have been busy with various tasks and duties so I have not been able to do so.
☸ Cirapaṭikāhaṃ bhante bhagavantaṃ dassanāya upasaṅkamitukāmo api cāhaṃ kehi ci kehi ci kiccakaraṇiyehi vyāvaṭo. Evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamitun tī (Ud.13).

Illustrations

Illustration: pariyāyena, way

In this way, friend, it has been declared by the Blessed One that fields of sensation are void of personal qualities
☸ imināpi kho etaṃ āvuso pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ itipidaṃ viññāṇaṃ anattā ti (S.4.166).

Illustration: pariyāya, ways

Proficient [in discerning] the ways of others’ minds.
☸ cetopariyāyakovidā (S.1.146).

Illustration: pariyāyena, ways

Just so, bhante, has the Blessed One expounded the teaching in various ways
☸ evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito (M.3.7).

Illustration: pariyāyena, ways

Have not obstructive things been called obstructions in many ways by me?
☸ Nanu mayā moghapurisa anekapariyāyena antarāyikā dhammā antarāyikā vuttā (M.1.132).

Illustration: pariyāya, ways

This bhikkhu is called a master of the ways and paths of thought.
☸ Ayaṃ vuccati bhikkhave bhikkhu vasī vitakkapariyāyapathesu

He thinks whatever thought he wishes to think, and does not think whatever thought he does not wish to think.
☸ yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati yaṃ vitakkaṃ nākaṅkhissati na taṃ vitakkaṃ vitakkessati (M.1.122).

Illustration: pariyāyaṃ, method

He should organise the use of a method that involves two or three layers of facing material around the door
☸ dvatticchadanassa pariyāyaṃ adhiṭṭhātabbanti (Vin.4.47-8).

Illustration: pariyāye, some other

The karmic consequence of karmically consequential deeds is threefold: that which arises in this life, or on rebirth, or in some other subsequent [existence].
☸ Tividhāhaṃ bhikkhave kammānaṃ vipākaṃ vadāmi diṭṭhevā dhamme upajje vā apare vā pariyāye (A.3.415).

Illustration: pariyāye, some other

By chicanery or some other strategem or artifice, for the sake of a [luxurious] lifestyle they accumulate vast wealth.
☸ Lesakappe pariyāye parikappenudhāvitā
Jīvikatthā upāyena saṅkaḍḍhanti bahuṃ dhanaṃ (Th.v.941).

COMMENT

Parikappenudhāvitā: ‘strategem.’ Literally: ‘pursuing a strategem.’

COMMENT

Upāyena: ‘artifice.’ PED (sv Upāya): ‘by artifice or by means of a trick.’

Illustration: pariyāye, other kinds

Four kinds of knowledge
☸ Cattāri ñāṇāni

• knowledge of the nature of reality
☸ dhamme ñāṇaṃ

• knowledge of conformity
☸ anvaye ñāṇaṃ

• other kinds of knowledge [of things according to reality]
☸ pariyāye ñāṇaṃ

• common knowledge
☸ sammutiyā ñāṇaṃ (D.3.226).

COMMENT

Pariyāye ñāṇaṃ: ‘Other kinds of knowledge [of things according to reality].’ For notes on the parenthesis, see Glossary sv Ñāṇa.

Illustration: pariyāyo, another way

And this is another way of explaining in brief that same point
☸ ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya

• I am not unsure about the perceptually obscuring states spoken of by the Ascetic
ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi;

• I do not doubt they have been abandoned by me
te me pahīṇāti na vicikicchāmī ti (S.2.54).

Illustration: pariyāyo, another reason

But is there another reason, Prince, that leads you to think: ‘There is not a world beyond. There are no spontaneously born beings. There is no fruit or result of good and bad deeds’?
☸ Atthi pana rājañña pariyāyo yena te pariyāyena evaṃ hoti: 'iti pi natthi paro loko natthi sattā opapātikā natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko ti?

There is another reason, Master Kassapa, that leads me to think: ‘There is not a world beyond. There are no spontaneously born beings. There is no fruit or result of good and bad deeds.’
☸ Atthi bho kassapa pariyāyo yena me pariyāyena evaṃ hoti: 'iti pi natthi paro loko natthi sattā opapātikā natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko ti (D.2.329-30).

Illustration: pariyāyena, other way

A bhikkhu asked Ānanda:

‘Was it after applying his whole mind to [the matter] that the Blessed One declared of Devadatta: “Devadatta is bound for [rebirth in] the plane of sub-human existence, bound for hell, and he will remain there for the period of a universal cycle, unredeemable,” or was it in some other way?’
☸ Kiṃ nu ko āvuso ānanda sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā vyākato āpāyiko devadatto nerayiko kappaṭṭho atekiccho ti udāhu kenacideva pariyāyenā ti (A.3.402).

COMMENT:

‘In some other way?’ This implies the question: ‘Was the Buddha fully conscious when he said that?’ Ānanda relayed the question to the Buddha, who replied with the following two statements:

1) ‘Ānanda, that bhikkhu must be either newly ordained, or a foolish and incompetent elder. When [the statement] was declared by me categorically, how on earth could he be unclear about it?’
☸ So vā kho ānanda bhikkhu navo bhavissati acirapabbajito thero vā pana bālo avyatto. Kathaṃ hi nāma yaṃ mayā ekaṃsena vyākataṃ tattha dvejjhaṃ āpajjissati?

He continued:

2) ‘I do not see any other single person about whom I have made a declaration after [more completely] applying my whole mind to [the matter] as [I did with] Devadatta.’
☸ Nāhaṃ ānanda aññaṃ ekapuggalampi samanupassāmi yo evaṃ mayā sabbaṃ cetaso samannāharitvā vyākato yathayidaṃ devadatto (A.3.403).

Illustration: pariyāyena, in a way that is qualified

It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome. What is troublesome in this case?
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho (A.4.449-451).

Illustration: nippariyāyena, in a way that is unqualified

It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One in a way that is unqualified.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā nippariyāyenāti (A.4.449-451).

Illustration: pariyāyena, consecutively

There are two religious discourses of the Perfect One, the Arahant, the Perfectly Enlightened One proclaimed consecutively. Which two?
☸ Tathāgatassa bhikkhave arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve?

1) Recognise unvirtuousness as unvirtuous. This is the first religious discourse.
☸ Pāpaṃ pāpakato passathā ti ayaṃ paṭhamā dhammadesanā.

2) Seeing unvirtuousness as unvirtuous, become in that respect disillusioned, unattached, and liberated. This is the second religious discourses
☸ Pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā ti ayaṃ dutiyā dhammadesanā (It.33).

See the two statements proclaimed consecutively by the Perfect One, the Buddha, tenderly concerned for all beings. These are ‘Recognise unvirtuousness’ and then ‘Be unattached to it.’ With a mind that is unattached, you will put an end to suffering.’
☸ Tathāgatassa buddhassa sabbabhūtānukampino
Pariyāyavacanaṃ passa dve ca dhammā pakāsitā
Pāpakaṃ passatha cetaṃ tattha cā pi virajjatha
Tato virattacittā se dukkhassantaṃ karissathā ti (It.33-4).

Illustration: pariyāyena, in turn

Each of you has spoken well in turn
☸ Sabbesaṃ vo bhikkhave subhāsitaṃ pariyāyena (A.3.402).

Illustration: pariyāya, systematic schedule

I ate only once a day, once in two days, once in seven days. In this way, eating even only once a fortnight, I dwelt given to eating food according to a systematic schedule.
☸ Ekāhikampi āhāraṃ āhāremi dvīhikampi āhāraṃ āhāremi sattāhikampi āhāraṃ āhāremi. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.(M.1.78).

Illustration: pariyāya, systematic schedule

I do not say that the asceticism of one who eats according to a systematic schedule is merely due to his eating according to a systematic schedule.
☸ Nāhaṃ bhikkhave pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi (M.1.282)

Illustration: pariyāya, proper method of exposition

One who explains the teaching to others should establish within himself five principles. Which five?
☸ Paresaṃ ānanda dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhapetvā paresaṃ dhammo desetabbo. Katame pañca:

One should explain the teaching to others with the thought:

1) I will speak step-by-step.
☸ Ānupubbīkathaṃ kathessāmīti paresaṃ dhammo desetabbo

2) I will speak observing a proper method of exposition.
☸ Pariyāyadassāvī kathaṃ kathessāmīti paresaṃ dhammo desetabbo

3) I will speak out of sympathy.
☸ Anuddayataṃ paṭicca kathaṃ kathessāmīti paresaṃ dhammo desetabbo

4) I will speak not for the sake of worldly benefits.
☸ Na āmisantaro kathaṃ kathessāmīti paresaṃ dhammo desetabbo

5) I will speak without hurting myself or others.
☸ Attānañca parañca anupahacca kathaṃ kathessāmī ti paresaṃ dhammo desetabbo (A.3.184).

Illustration: pariyāyaṃ, systematic exposition

I will expound for your benefit a systematic exposition of the teaching that involves a comparison with oneself.
☸ Attūpanāyikaṃ vo gahapatayo dhammapariyāyaṃ desissāmī ti

What is the systematic exposition of the teaching that involves a comparison with oneself?
☸ Katamo ca gahapatayo attūpanāyiko dhammapariyāyo:

In this regard, householders, a noble disciple reflects thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and loathe pain. Since I am one who wishes to live... and loathe pain, if someone were to take my life, that would not be agreeable and pleasing to me.
☸ idha gahapatayo ariyasāvako iti paṭisañcikkhati ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ jīvitā voropeyya na me taṃ assa piyaṃ manāpaṃ

Now if I were to take the life of another―of one who wishes to live, who does not wish to die, who desires happiness and loathes pain―that would not be agreeable and pleasing to the other either. What is disagreeable and displeasing to me is disagreeable and displeasing to the other too. How can I inflict upon another what is disagreeable and displeasing to me?’
☸ ahañceva kho pana paraṃ jīvitukāmaṃ. Sukhakāmaṃ dukkhapaṭikkūlaṃ jīvitā voropeyya parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo. Parassapeso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo kathāhaṃ paraṃ tena saṃyojeyyanti

In reflecting thus, he himself abstains from killing, exhorts others to abstain from killing, and speaks in praise of abstaining from killing.
☸ So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti. Parañca pāṇātipātā veramaṇiyā samādapeti. Pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati (S.5.354).

Illustration: pariyāyaṃ, systematic exposition

I will expound for your benefit a systematic exposition on the essence of the whole teaching.
☸ Sabbadhammamūlapariyāyaṃ vo bhikkhave desessāmi (M.1.1).

Illustration: pariyāyaṃ, systematic exposition

Then, while the Blessed One was alone in solitary retreat, he spoke this systematic exposition of the teaching.
☸ Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi:

Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation. Sense impression arises dependent on sensation. Craving arises dependent on sense impression. Grasping arises dependent on craving. Individual existence arises dependent on grasping. Birth arises dependent on individual existence. Dependent on birth, there arises old-age-and-death, grief, lamentation, physical pain, psychological pain, and vexation. Such is the origination of this whole mass of suffering.
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Vedanāpaccayā taṇhā. Taṇhāpaccayā upādānaṃ. Upādānapaccayā bhavo. Bhavapaccayā jāti. Jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti (S.2.74).

Illustration: pariyāyassa, systematic exposition

These teachings go to the Far Shore, hence this systematic exposition of the teaching is called The Way to the Far Shore.
☸ Pāraṅgamanīyā ime dhammā ti tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṃ (Sn.p.218).

Comment:

The Pārāyanavagga is in fact a collection of teachings, not a systematic exposition.

Illustration: pariyāyaṃ, systematic exposition; pariyāyaṃ, theme

Bhikkhus, I will expound for your benefit a systematic exposition of the teaching on the theme of ‘The one who proclaims that an effort should be made.’ Please listen...
☸ yogakkhemipariyāyaṃ vo bhikkhave dhammapariyāyaṃ desissāmi taṃ suṇātha.

And what is the systematic exposition of the teaching on the theme of ‘The one who proclaims that an effort should be made’?
☸ Katamo ca bhikkhave yogakkhemipariyāyo dhammapariyāyo?

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. These have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā

He proclaims that an effort should be made for their abandonment. Therefore the Perfect One is called ‘The one who proclaims that an effort should be made.’
☸ tesañca pahānāya akkhāsi yogaṃ tasmā tathāgato yogakkhemī ti vuccati (S.4.85).

Illustration: pariyāyaṃ, systematic exposition; pariyāyaṃ, on the theme of

I will expound for your benefit a systematic exposition of the teaching on the theme of burning.
☸ Ādittapariyāyaṃ vo bhikkhave dhammapariyāyaṃ desissāmi. Taṃ suṇātha.

And what is the systematic exposition of the teaching on the theme of burning?
☸ Katamo ca bhikkhave ādittāpariyāyo dhammapariyāyo?

It would be better for the faculty of sight to be blotted out by a red-hot iron pin, burning, blazing, and glowing, than for one to grasp the features or aspects of a visible object known via the visual sense. For if one’s stream of consciousness should stand tied to the sweetness of the features or aspects of the object, and if one should die on that occasion, it is possible that one will go to one of two places of rebirth: hell or the animal realm. Seeing this danger, I speak thus.
☸ Varaṃ bhikkhave tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ na tveva cakkhuviññeyyesu rūpesu anuvyañjanaso nimittaggāho. Nimittassādagathitaṃ vā bhikkhave viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya anuvyañjanassādagathitaṃ vā tasmiṃ ce samaye kālaṃ kareyya ṭhānametaṃ vijjati yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ bhikkhave ādīnavaṃ disvā evaṃ vadāmi (S.4.168).

Illustration: imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya, found an opportunity to come here

At long last, bhante, the Blessed One has found an opportunity to come here.
☸ Cirassaṃ kho bhante bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya (D.1.179).

*Pariyuṭṭhāna; Pariyuṭṭhita

Renderings

• pariyuṭṭhānaṃ: absorption

• pariyuṭṭhita: absorbed

• pariyuṭṭhita: mentally preoccupied

Illustrations

Illustration: pariyuṭṭhāna, absorption; pariyuṭṭhita, absorbed; pariyuṭṭhita, preoccupied

Is there any absorption unabandoned in myself that might so preoccupy my mind that I could not know or see things according to reality?
☸ atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ na jāneyyaṃ na passeyyanti

• If a bhikkhu is absorbed in attachment to sensuous pleasure then his mind is preoccupied
☸ Sace bhikkhave bhikkhu kāmarāgapariyuṭṭhito hoti pariyuṭṭhitacittova hoti.

• If a bhikkhu is absorbed in ill will then his mind is preoccupied
☸ Sace bhikkhave bhikkhu vyāpādapariyuṭṭhito hoti pariyuṭṭhitacittova hoti.

If a bhikkhu is absorbed in lethargy and torpor then his mind is preoccupied
☸ Sace bhikkhave bhikkhu thīnamiddhapariyuṭṭhito hoti pariyuṭṭhitacittova hoti.

• If a bhikkhu is absorbed in restlessness and anxiety then his mind is preoccupied
☸ Sace bhikkhave bhikkhu uddhaccakukkuccapariyuṭṭhito hoti pariyuṭṭhitacittova hoti.

• If a bhikkhu is absorbed in doubt [about the excellence of the teaching] then his mind is preoccupied
☸ Sace bhikkhave bhikkhu vicikicchāpariyuṭṭhito hoti pariyuṭṭhitacittova hoti.

• if a bhikkhu is absorbed in speculation about this world then his mind is preoccupied
☸ Sace bhikkhave bhikkhu idhalokacintāya pasuto hoti pariyuṭṭhitacittova hoti

• if a bhikkhu is absorbed in speculation about the world hereafter then his mind is preoccupied
☸ Sace bhikkhave bhikkhu paralokacintāya pasuto hoti pariyuṭṭhitacittova hoti

• if a bhikkhu abides quarrelsome, cantankerous, contentious, stabbing others with verbal daggers, then his mind is preoccupied.
☸ Sace bhikkhave bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati pariyuṭṭhitacittova hoti (M.1.323).

Illustration: pariyuṭṭhitena, absorbed

Ānanda, the ignorant Everyman

• abides with a mind absorbed in and overcome by the view of personal identity.
☸ sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena

• abides with a mind absorbed in and overcome by doubt [about the excellence of the teaching]
☸ vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena

• abides with a mind absorbed in and overcome by adherence to observances and practices
☸ sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena

• abides with a mind absorbed in and overcome by attachment to sensuous pleasure
☸ kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena

• abides with a mind absorbed in and overcome by ill will
☸ vyāpādapariyuṭṭhitena cetasā viharati vyāpādaparetena (M.1.434).

Illustration: pariyuṭṭhitaṃ absorbed

Bhikkhus, when the noble disciple reflects on the Perfect One,
☸ Yasmiṃ bhikkhave samaye ariyasāvako tathāgataṃ anussarati

his mind is not absorbed in attachment, hatred, or undiscernment of reality;
☸ nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosapariyuṭṭhitaṃ cittaṃ hoti. Na mohapariyuṭṭhitaṃ cittaṃ hoti (A.3.313).

Illustration: pariyuṭṭhita, absorbed in

The ignorant Everyman lives absorbed in the views: ‘I am bodily form. Bodily form is mine.’
☸ assutavā puthujjano... ahaṃ rūpaṃ mama rūpan ti pariyuṭṭhitaṭṭhāyī hoti.

Whilst absorbed in such a way, that bodily form changes and alters
☸ Tassa ahaṃ rūpaṃ mama rūpan ti pariyuṭṭhitaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti

And there arises grief, lamentation, physical pain, psychological pain, and vexation.
☸ Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā (S.3.3).

Comment:

PED (sv Pariyuṭṭhita) says pariyuṭṭhaṭṭhāyin should read pariyuṭṭhitaṭṭhāyin.

*Pariḷāha

Renderings

• pariḷāha: passion

• pariḷāha: anguish

• pariḷāha: [sensuous] passion

Introduction

Passion and anguish: associated with burning

Pariḷāha means passion or anguish. Both are associated with torment:

• tormented by sensuous passion
☸ kāmapariḷāhena pariḍayhamānā (M.1.508).

• they are tormented by the anguish of birth
☸ jātipariḷāhena pi pariḍayhanti (S.5.451).

Anguish stems from rāga, dosa, and moha

• Being tormented by the anguish born of attachment he would sleep badly
☸ rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyāti

• Being tormented by the anguish born of hatred he would sleep badly
☸ dosajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyāti

• Being tormented by the anguish born of undiscernment of reality he would sleep badly
☸ mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyāti (A.1.137).

Bad passions

Bad passions are:

• sensuous passion
☸ kāmapariḷāho

• unbenevolent passion
☸ vyāpādapariḷāho

• malicious passion
☸ vihiṃsāpariḷāho

These lead to sensuous, unbenevolent and malicious quests, engaged in which the ignorant Everyman conducts himself wrongly by way of body, speech, and mind.
☸ Kāmapariyesanaṃ... Vyāpādapariyesanaṃ... Vihiṃsāpariyesanaṃ bhikkhave pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati: kāyena vācāya manasā (S.2.151-3).

Good passions

Good passions are:

• unsensuous passion
☸ nekkhammapariḷāho

• benevolent passion
☸ avyāpādapariḷāho

• compassionate passion
☸ avihiṃsāpariḷāho

These lead to unsensuous, benevolent and compassionate quests, engaged in which the learned noble disciple conducts himself rightly by way of body, speech, and mind.
☸ Nekkhammapariyesanaṃ... Avyāpādapariyesanaṃ... Avihiṃsāpariyesanaṃ bhikkhave pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati: kāyena vācāya manasā (S.2.151-3).

Sensuous passion

Pariḷāha usually has an object, for example:

• sensuous passion
☸ kāmapariḷāho

• passion for individual existence
☸ bhavapariḷāho

• passion for views
☸ diṭṭhipariḷāho (A.2.10-11).

Where it has no object, sensuous passion (kāmapariḷāha) is often implied:

• Because they spend an excessive amount of time gazing at each other, lust was aroused and sensuous passion arose in their bodies. Out of [sensuous] passion they engaged in sexual intercourse.
☸ Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi pariḷāho kāyasmiṃ okkami. Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu (D.3.88).

This helps interpret Thī.v.33-34, where we take pariḷāho as ‘sensuous passion,’ as follows:

Interpreting Thī.v.33-34

• From the soles of the feet up, mother, and down from the hair on the crown of the head, contemplate this foul, malodorous body
☸ Uddhaṃ pādatalā amma adho ve kesamatthakā
Paccavekkhassu’maṃ kāyaṃ asuciṃ pūtigandhikaṃ

... As I abide in this way, all my attachment is abolished. My [sensuous] passion is annihilated. I am freed from inward distress. I have realised the Untroubled.
☸ Evaṃ viharamānāya sabbo rāgo samūhato
Pariḷāho samucchinno sītibhūtāmhi nibbutā ti (Thī.v.33-4).

Rendering pariḷāha as ‘sensuous passion’ is supported by the fact that reflecting on the parts of body is associated with ‘the abandonment of attachment to sensuous pleasure’ (Idaṃ bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahūlikataṃ kāmarāgassa pahānāya saṃvattati, A.3.323).

Illustrations

Illustration: pariḷāhaṃ, passion

Having dispelled sensuous passion I abide without sensuous thirst, with a mind inwardly at peace.
☸ kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi (M.1.506).

Illustration: pariḷāhena, passion

Beings... who are tormented by sensuous passion
☸ sattā... kāmapariḷāhena pariḍayhamānā (M.1.508).

Illustration: pariḷāho, passion

Because of sensuous hankering, sensuous passion
☸ Kāmacchandaṃ paṭicca uppajjati kāmapariḷāho

Because of sensuous passion, sensuous quests
☸ Kāmapariḷāhaṃ paṭicca uppajjati kāmapariyesanā (S.2.152).

Illustration: pariḷāho, passion

Because of unsensuous hankering, unsensuous passion
☸ Nekkhammacchandaṃ paṭicca uppajjati nekkhammapariḷāho

Because of unsensuous passion, unsensuous quests
☸ Nekkhammapariḷāhaṃ paṭicca uppajjati nekkhammapariyesanā (S.2.152).

Illustration: pariḷāhā, anguishing

Vexatious and anguishing perceptually obscuring states
☸ āsavā vighātapariḷāhā (A.3.245).

Illustration: pariḷāhā, anguishing

So too, Māgandiya, in the past contact with sensuous pleasures was unpleasant, very hot, and anguishing; in the future contact with sensuous pleasures will be unpleasant, very hot, and anguishing; and now at present contact with sensuous pleasures is unpleasant, very hot, and anguishing.
☸ Evameva kho māgandiya atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca (M.1.507-8).

Illustration: pariḷāhena, anguish

They are tormented by the anguish of birth,
☸ jātipariḷāhena pi pariḍayhanti

They are tormented by the anguish of old age
☸ Jarāpariḷāhena pi pariḍayhanti

They are tormented by the anguish of death
☸ maraṇapariḷāhena pi pariḍayhanti

They are tormented by the anguish of grief, lamentation, physical pain, psychological pain, and vexation.
☸ sokaparidevadukkhadomassupāyāsapariḷāhena pi pariḍayhanti (S.5.451).

Illustration: pariḷāho, anguish

Bhikkhus, sensuous pleasure, a vile pleasure, the pleasure of the common man, an ignoble pleasure, this is a state associated with pain, distress, vexation, and anguish;
☸ Tatra bhikkhave yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho (M.3.236).

Illustration: pariḷāhā, anguishes

For one who abides attached, tethered [to individual existence], undiscerning of reality, contemplating sweetness, the five grasped aggregates accumulate in the future;
☸ Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti.

Craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, grows.
☸ Taṇhā cassa ponobhavikā nandirāgasahagatā tatra tatrābhinandinī sā cassa pavaḍḍhati.

One’s physical and psychological sufferings, torments, and anguishes increase.
☸ tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti

One experiences physical and psychological unpleasantness
☸ so kāyadukkhampi cetodukkhampi paṭisaṃvedeti (M.3.287).

Illustration: pariḷāho, anguish

While he is contemplating the nature of the body, there arises in him, with the body as the object of mindfulness, either bodily anguish, or mental sluggishness, or his mind is distracted outwardly.
☸ tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho cetaso vā līnattaṃ bahiddhā vā cittaṃ vikkhipati

That bhikkhu should then direct his mind towards some faith inspiring meditation object.
☸ kismiñcideva pasādaniye nimitte cittaṃ paṇidahitabbaṃ (S.5.156).

*Paviveka

Renderings

• paviveka: physical seclusion

• paviveka: seclusion from (Paviveka Sutta and Dutiyadasabala Sutta).

Introduction

Paviveka: physical seclusion

Paviveka means physical seclusion except in the Paviveka Sutta, where the Buddha indicates that its use is inappropriate.

Paviveka: the Paviveka Sutta

In the Paviveka Sutta (A.1.240-1) non-Buddhist ascetics used paviveka to mean seclusion from luxurious items:

• Bhikkhus, non-Buddhist ascetics expound three forms of seclusion.
☸ Tīṇimāni bhikkhave aññatitthiyā paribbājakā pavivekāni paññāpenti

1) robe material
☸ cīvarapavivekaṃ

2) almsfood
☸ piṇḍapātapavivekaṃ

3) abodes
☸ senāsanapavivekaṃ

These forms of seclusion meant:

1) wearing coarse robes, including hair blankets (kesakambalampi dhārenti)

2) eating coarse almsfood, including cowdung (gomayabhakkhā pi honti)

3) living in the open air (abbhokāsaṃ)

But to confirm that paviveka is wrong useage, in his retort the Buddha used the term vivitto hoti. He said:

• There are three forms of seclusion (pavivekāni) for a bhikkhu in this teaching and training system
☸ tīṇi kho panimāni bhikkhave imasmiṃ dhammavinaye bhikkhuno pavivekāni.

1) He is virtuous. Having abandoned immorality, he is secluded from it
☸ sīlavā ca hoti dussīlyañcassa pahīṇaṃ hoti tena ca vivitto hoti

• He has right perception [of reality]. Having abandoned wrong view [of reality], he is secluded from it
☸ sammādiṭṭhiko hoti micchādiṭṭhi ca'ssa pahīṇā hoti tāya ca vivitto hoti

• He is free of perceptually obscuring states. Having abandoned them, he is secluded from them
☸ khīṇāsavo hoti āsavā ca'ssa pahīṇā honti tehi ca vivitto hoti (A.1.240-1).

The Buddha’s use of vivitto proves that paviveka should be corrected to viveka.

Dutiyadasabala Sutta: pavivitto exception

In the Dutiyadasabala Sutta (S.2.28-9) pavivitto occurs in the phrase pavivitto pāpakehi akusalehi dhammehi, where one would have expected vivitto. This word combination occurs just once in the suttas, and is considered a mistake even by the commentary, which says: Pavivitto ti vivitto viyutto hutvā. Usually akusalehi dhammehi is linked with vivicca, a word combination that occurs 185 times, always in this phrase:

• Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (M.1.435).

The combination with pavivitto is this:

• The energetic person abides happily, secluded from unvirtuous, spiritually unwholesome factors, and great is the personal good that he achieves.
☸ Āraddhaviriyo ca kho bhikkhave sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi mahantañca sadatthaṃ paripūreti (S.2.28-9).

Paviveka: in verse ‘viveka’

Sometimes in verse, paviveka is shortened to viveka. This is illustrated sv Viveka.

Paviveka and viveka: inseparably linked

That the Buddha regarded living secludedly (pavivitta) to be inseparably linked to the development of seclusion [from sensuous pleasures and spiritually unwholesome factors] (viveka) is clear in these two quotes:

1) This teaching is for those who live secludedly, not for those given to the enjoyment of company. So it was said. And in reference to what was it said?
☸ Pavivittassāyaṃ bhikkhave dhammo nāyaṃ dhammo saṅgaṇikārāmassā' ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ

... In this regard, the bhikkhu living secludedly may be visited by bhikkhus, bhikkhunīs, laymen, laywomen, kings and kings’ ministers, and non-Buddhist ascetics and their disciples.
☸ idha bhikkhave bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhūniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.

... In that case, the bhikkhu, mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.
☸ Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (A.4.233).

The Buddha regarded the training in viveka to be part of the burden of paviveka:

2) The disciples of a teacher who lives secludedly do not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors]. They do not abandon those things which the teacher tells them to abandon. They are luxurious and careless, leaders in backsliding, throwing off the burden of physical seclusion
☸ Idhāvuso satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti. Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahanti. Bāhulikā ca honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā (M.1.14).

Illustrations

Illustration: paviveko, physical seclusion

Is there any benefit for you in the rainy season in a forest like Ujjuhāna? [The town of] Veramba would be delightful for you. Physical seclusion is really only for those who meditate.
☸ Kiṃ tavattho vane tāta ujjuhāno va pāvuse
Verambā ramaṇīyā te paviveko hi jhāyinaṃ (Th.v.597).

Comment:

Ujjuhāna was a jungle abounding in streams which made living there uncomfortable during the rains.

Illustration: pavivekāya, physical seclusion

Not content with his unshakeable faith in the [perfection of the] Buddha’s [enlightenment], [a noble disciple] makes further effort for physical seclusion by day and for solitary retreat by night.
☸ So tena buddhe aveccappasādena asantuṭṭho uttariṃ vāyamati divā pavivekāya rattiṃ paṭisallānāya (S.5.398).

Illustration: pavivekassa, physical seclusion

I have lived secludedly and have spoken in praise of physical seclusion
☸ pavivitto ceva pavivekassa ca vaṇṇavādī (S.2.203).

Illustration: pavivekaṃ, physical seclusion

Come now, let us, from time to time, enter and abide in the rapture that comes of physical seclusion.
☸ kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmā ti (A.3.206).

Illustration: paviveka, physical seclusion

Indeed, Ānanda, is impossible that a bhikkhu who takes pleasure and delight in company, who is given to the enjoyment of company, taking pleasure and delight in human fellowship, given to the enjoyment of human fellowship, can be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of physical seclusion, the pleasure of inward peace, the pleasure of enlightenment.
☸ So vatānanda bhikkhu saṅgaṇikārāmo saṅgaṇikārato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. Yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti netaṃ ṭhānaṃ vijjati (M.3.110).

Illustration: pavivekāya, physical seclusion

Gotamī, things (dhamme) of which you might consider: ‘These things lead to
☸ Ye kho tvaṃ gotamī dhamme jāneyyāsi ime dhammā

• physical seclusion, not company
☸ pavivekāya no saṅgaṇikāya

You can definitely consider

• this is [in accordance with] the teaching
☸ eso dhammo

• this is [in accordance with] the discipline
☸ eso vinayo

• this is [in accordance with] the Teacher’s training system
☸ etaṃ satthusāsanan ti (A.4.280).

Illustration: paviveka, physical seclusion

To one who is given to the enjoyment of physical seclusion, being given to the enjoyment of company is a thorn
☸ pavivekārāmassa saṅgaṇikārāmatā kaṇṭako (A.5.134).

Illustration: paviveka, physical seclusion

Bhikkhus, be given to the enjoyment and delight of physical seclusion.
☸ Pavivekārāmā bhikkhave viharatha pavivekaratā (It.32).

*Pasīdati; Pasāda; Pasanna

Renderings

Unprefixed words

• pasīdati: to believe in

• pasīdati: to gain/have faith in

• pasīdati: to gain faith [in the perfection of the Perfect One’s enlightenment]

• pasīdati: to be/become serene

• pasādeti: to be serene

• pasāda: serenity

• pasāda: serene

• pasāda: faith

• pasāda: faith [in the perfection of the Perfect One’s enlightenment]

• pasādaniya: faith inspiring

• pasādaniya: worthy of faith

• pasanna: serenity

• pasanna: serene

• pasanna: pure

• pasanna: believe in

• pasanna: faith

• pasanna: having faith

• pasanna: to be convinced

• puggalappasāde: having faith which is based on a single individual

Prefixed words

• abhippasanno: have complete faith

• vippasīdati: become serene

• vippasādeti: to make serene (the mind)

• vippasanna: limpid

• vippasanna: serene

• sampasīdati: be settled

• sampasīdati: to have faith

• sampasāda: serenity

• sampasāda: faith

• sampasādaniya: inspiring of faith

• sampasādana: serenity

Introduction

Introduction: word family

The word family considered here is:

• pasīdati: believe in, gain faith in, be serene

• pasāda: faith, serenity

• pasādeti: be serene

• pasādaniya: faith inspiring, worthy of faith

• pasanna: serene, believe in, faith

Introduction: prefixes

These terms are straightforward, but their number of associated prefixes is daunting. Fortunately the effect of these prefixes (abhi- vi- and sam-) is negligible except in two respects:

1) Whereas pasīdati and sampasīdati mean ‘have faith in,’ abhippasīdati means ‘have complete faith’

2) The unprefixed word family has a larger range of meaning than the prefixed words, and so the meanings of prefixed words all fall within the range of unprefixed words, with one exception: whereas vippasanna can mean limpid, pasanna cannot.

Introduction: objects of faith

The objects of faith are sometimes explicit:

• A brahman lady had complete faith in the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples.
☸ Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca (S.1.160).

If not, the object can be easily gathered from context:

• Hearing your voice, best of seers, I have faith [in you].
☸ Esa sutvā pasīdāmi vaco te isisattama (Th.v.1276).

Faith: technically speaking

Pasanna is a synonym of saddha, as seen in the following quotes:

• tīhi bhikkhave ṭhānehi saddho pasanno veditabbo (A.1.150).

• so saddho pasanno (D.1.212).

Because the object of saddha is ‘the perfection of the Perfect One’s enlightenment,’ the same applies to pasanna.

• The noble disciple who has complete faith in the [perfection of the] Perfect One’s [enlightenment] does not have any unsureness or doubt about the [perfection of the] Perfect One’s [enlightenment], or about the [excellence of the] Perfect One’s training system.
☸ Yo so bhante ariyasāvako tathāgate ekantagato abhippasanno na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā (S.5.225).

• Having heard the teaching of great flavour, I have even more faith [in the perfection of the Perfect One’s enlightenment].
☸ Esa bhiyyo pasīdāmi sutvā dhammaṃ mahārasaṃ (Th.v.673).

Introduction: aveccappasāda

Aveccappasāda is presented separately, sv Aveccappasāda.

Illustrations: abhippasanno

Illustration: abhippasannā, have complete faith in

Many learned khattiyas, brahmans, householders and ascetics have complete faith in Master Gotama.
☸ bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā (M.1.502).

Illustration: abhippasanno, have complete faith

From the time when I had complete faith in the Blessed One, from then on for a long time I have perceived that I will not be reborn in the plane of damnation, that [I will not go to] the plane of damnation.
☸ Yadagge ahaṃ bhante bhagavati ekantagato abhippasanno tadagge ahaṃ bhante dīgharattaṃ avinipāto avinipātaṃ sañjānāmi (D.2.206).

Illustration: abhippasannā, complete faith in

Truly sirs, many devas and men have complete faith in the ascetic Gotama
☸ Samaṇe khalu bho gotame bahū devā manussā ca abhippasannā (D.1.116).

Illustration: abhippasannā, complete faith in

This Nāḷandā is rich, prosperous, populous, and crowded with people with complete faith in the Blessed One. It were well if the Blessed One got a bhikkhu to perform superhuman displays of psychic power. In this way even more people in Nāḷandā would have complete faith in the Blessed One.
☸ ayaṃ bhante nāḷandā iddhā ceva thitā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu bhante bhagavā ekaṃ bhikkhuṃ samādisatu yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati. Evāyaṃ nāḷandā bhiyyosomattāya bhagavati abhippasīdissatī ti (D.1.211).

Illustration: abhippasanno, complete faith in

The matted-hair ascetic had complete faith in the brahman Sela.
☸ tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti (M.2.146).

Illustrations: vippasīdati

Illustration: sammāvippasīdati, become serene

As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality].
☸ Ajjhattaṃ kāye kāyānupassī viharanto tattha sammāsamādhiyati sammāvippasīdati. So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).

Illustration: vippasīdati, become serene

When Master Gotama is spoken to offensively the colour of his skin brightens and his countenance becomes serene as is to be expected of one who is accomplished and perfectly enlightened.
☸ chavivaṇṇo ceva pariyodāyati mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammā sambuddhassa (M.1.250).

Illustration: vippasīdati, become serene

One who practises [unlimited] goodwill, their countenance becomes serene
☸ mettāya bhikkhave cetovimuttiyā āsevitāya bhāvitāya... mukhavaṇṇo vippasīdati (A.5.342).

Illustrations: vippasādeti

Illustration: vippasādehi, make serene

Make offerings, Māgha, and while offering make your mind serene in every respect
☸ yajassu yajamāno sabbattha ca vippasādehi cittaṃ (Sn.v.506).

Illustrations: vippasannaṃ

Illustration: vippasanno, limpid

Just as if there were a gem, a beryl, exquisite, of genuine quality, a well-cut octahedron, translucent, limpid, unblemished, excellent in every respect, strung on a blue, yellow, white, or orange cord
☸ Seyyathā pi mahārāja maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno tatra'ssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā (D.1.76).

Illustration: vippasanno, limpid

Just as in a mountain valley there were a lake of water, crystal clear, limpid, unturbid, and a man standing on the bank with eyes to see should perceive the oysters and shells, the gravel and pebbles, and shoals of fish as they move about or lie within it.
☸ Seyyathā pi mahārāja pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambūkampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantamp (D.1.84).

Illustration: vippasannā, limpid

As Venerable Ānanda approached, that shallow water, stirred up by the wheels and flowing muddied, flowed crystal clear, limpid, and pure.
☸ Atha kho sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandati (Ud.84).

Illustration: vippasanna, limpid

Bowl of water that is crystal clear, limpid, unturbid, set out in the light.
☸ udapatto accho vippasanno anāvilo āloke nikkhitto (S.5.125).

Illustration: vippasanna, serene

[One whose mind is] as stainless as the moon, purified, serene, and free of impurity
☸ candaṃ va vimalaṃ suddhaṃ vippasannamanāvilaṃ (M.2.196).

Illustration: vippasannāni, serene

Your faculties are serene, your countenance is pure and bright. Under whom have you gone forth friend?
☸ vippasannāni kho te āvuso indriyāni parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ āvuso uddissa pabbajito (M.1.171).

Illustration: vippasannattā, serene

The Blessed One’s looks peaceful, his countenance is radiant, his faculties are serene.
☸ Upasantapadisso bhante bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṃ (D.2.205).

Illustration: vippasannaṃ serene

The assembly of bhikkhus remained completely silent like a serene lake
☸ rahadamiva vippasannaṃ

The king wished that Prince Udāyibhaddo were possessed of such peacefulness.
☸ iminā me upasamena udāyibhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato ti (D.1.50).

Illustration: vippasanna, serene

Bhikkhus, those bhikkhus abide contemplating the nature of the body, vigorously applied [to the practice], fully conscious, mentally concentrated, serene, inwardly collected, inwardly undistracted, in order to know the body according to reality.
☸ kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā kāyassa yathābhūtaṃ ñāṇāya (S.5.144).

Illustration: vippasanno, serene

Inwardly at peace, free of vexation, with a serene and undefiled [mind]
☸ Upasanto anāyāso vippasanno anāvilo (Th.v.1008).

Illustration: vippasannena, serene

Rid of the stain of stinginess, with a serene mind, he would give at the right time to the Noble Ones where giving is of great fruit.
☸ Vineyyuṃ maccheramalaṃ vippasannena cetasā
Dajjuṃ kālena ariyesu yattha dinnaṃ mahapphalaṃ (It.19).

Comment:

‘Make offerings, Māgha, and while offering make your mind serene in every respect. For one making offerings, the act of charity is the basis [for spiritual development]. Based on this one abandons one’s spiritual flaws.
☸ Yajassu yajamāno sabbattha ca vippasādehi cittaṃ
Ārammaṇaṃ yajamānassa yañño etthappatiṭṭhāya jahāti dosaṃ (Sn.v.506).

Illustration: vippasannena, serene

One who drinks the teaching sleeps well, with a serene mind.
☸ Dhammapīti sukhaṃ seti vippasannena cetasā (Dh.v.79).

Illustrations: sampasīdati

Illustration: na sampasīdati, to be unsettled

• One is unsure
☸ kaṅkhati,

• one is doubtful about
☸ vicikicchati,

• one is undecided
☸ nādhimuccati,

• one is unsettled
☸ na sampasīdati,

about the [nature of reality in the] periods of the past, the future, and the present
☸ atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati (D.3.217).

Illustration: sampasīdati, to have faith [in the perfection of the Perfect One’s enlightenment]

Suppose a bhikkhu is unsure, doubtful, undecided about, and has no faith in the [perfection of the] Teacher’s [enlightenment], his mind is not inclined to vigorous endeavour, application, perseverance, and inward striving
☸ Idha bhikkhave bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so bhikkhave bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya (A.3.248).

Illustration: sampasīdati, to have faith [in the perfection of the Perfect One’s enlightenment]

In this regard a bhikkhu is not unsure or doubtful about the [perfection of the] Teacher’s [enlightenment], he is decided about him, has faith in him.
Idha bhikkhave bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati (A.5.19).

Illustrations: sampasāda

Illustration: sampasāde, serenity

Practising and frequently abiding in this way, his mind becomes serene through that practice of spiritual development.
☸ Tassa evaṃ paṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

When there is serenity, he either attains the Imperturbable now, or else he is intent upon discernment.
☸ Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati (M.2.262).

Illustration: sampasādaṃ, faith

This was how Venerable Sāriputta proclaimed his faith face to face with the Blessed One.
☸ Itihidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi.

And so the name for this exposition is The Inspiring of Faith
☸ Tasmā imassa veyyākaraṇassa sampasādaniyantveva adhivacananti (D.3.116).

Illustration: sampasādaṃ, faith

Those devas who, having lived the religious life under the Blessed One, had recently appeared in the Tāvatiṃsā Heaven, outshone the other devas in brightness and glory. And for that reason the Tāvatiṃsā devas were pleased, happy, filled with rapture and joy
☸ attamanā honti pamuditā pītisomanassajātā

They said ‘The deva hosts are growing; the āsura hosts are declining.’
☸ Dibbā vata bho kāyā paripūranti hāyanti asurā kāyā

Then Sakka, Lord of the Devas, realising the faith of the Tāvatiṃsā devas, uttered these verses of rejoicing
☸ devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi (D.2.208).

Illustrations: sampasādana

Illustration: sampasādanaṃ, serenity

With the subsiding of thinking and pondering, and [the development of] internal serenity and concentration, he enters and abides in second jhāna which is without thinking and pondering, and is filled with rapture and physical pleasure born of inward collectedness.
☸ Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharati (S.5.307).

Illustrations: pasīdati

Illustration: pasīdanti, believe in

The religious philosophers outside this [training system] believe in dogmatic views.
☸ Ito bahiddhā pāsaṇḍā diṭṭhīsu pasīdanti te

I do not approve of their teachings; they are ignorant of the Buddha’s teaching.
☸ na tesaṃ dhammaṃ rocemi na te dhammassa kovidā (S.1.133).

Illustration: pasīdati, to gain faith in

As the teacher explains the teaching, through transcendent insight into a certain one of those teachings the bhikkhu comes to a conclusion about the teachings
☸ so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati.

He gains faith in the Teacher thus
☸ satthari pasīdati.

The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice
☸ sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti (M.1.319).

Illustration: pasīdanti, to gain faith

When the community of bhikkhus is divided, those without faith do not gain faith, and some with faith start wavering.
☸ Saṅghe kho pana bhikkhave bhinne... Tattha appasannā ceva nappasīdanti. Pasannānañca ekaccānaṃ aññathattaṃ hotī ti (It.11).

Illustration: pasīdati, to gain faith [in the perfection of the Perfect One’s enlightenment]

He explained the noble practice which is of benefit to devas and men, hearing and understanding which the manyfolk gain faith [in the perfection of the Perfect One’s enlightenment].
☸ Hitaṃ devamanussānaṃ ñāyaṃ dhammaṃ pakāsayī
Yaṃ ve disvā ca sutvā ca pasīdati bahujjano (A.2.37).

Illustration: pasīdi, to become serene

When I first saw the Blessed One a long way off, at the mere sight of him my mind became serene (cittaṃ pasīdi). This is the first astounding and extraordinary quality found in me. Then with a serene mind (pasannacitto) I paid respect to the Blessed One... When he knew my mind was ready, teachable, free of the five hindrances, uplifted, and serene (pasannacittaṃ), then he preached the religious discourse unique to the Buddhas (A.4.209-210).

Illustration: pasīdanti, become serene

Such a sacrifice is truly vast and the devas, too, become serene.
☸ Yañño ca vipulo hoti pasīdanti ca devatā ti (S.1.76).

Illustration: pasīdati, to become serene

Those we slaughtered in the past, either for sacrifice or for robbery, were paralysed with fear. They trembled and wailed. But with you, you are fearless. Your countenance is even more serene. Why do you not weep when in such danger?
☸ Tassa te natthī bhītattaṃ bhiyyo vaṇṇo pasīdati
Kasmā na paridevesi evarūpe mahabbhaye (Th.v.706).

Illustration: pasīdatī, to be serene

“Those who dwell deep in the forest, peaceful, leading the religious life, eating but a single meal a day: why is their countenance so serene?”
☸ kena vaṇṇo pasīdatī ti

“They do not grieve over the past, nor do they long for the future. They maintain themselves with what is present. Hence their countenance is so serene.”
☸ Atītaṃ nānusocanti nappajappanti'nāgataṃ
Paccuppannena yāpenti tena vaṇṇo pasīdati (S.1.5).

Illustration: pasīdati, to become serene

[But] as the flesh wastes away, my mind becomes serene. My mindfulness, penetrative discernment, and inward collectedness stand firmly all the more.
☸ Maṃsesu khīyamānesu bhiyyo cittaṃ pasīdati
Bhiyyo sati ca paññā ca samādhi mama tiṭṭhati (Sn.v.434).

Illustration: pasīdati, to become serene

When the teaching is being explained to someone to put an end to personal identity, if his mind does not become energised, serene, settled, and intent upon it then he can be regarded as like a feeble man.
☸ Evameva kho ānanda yassa kassaci sakkāya nirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati). Seyyathā pi so dubbalako puriso evamete daṭṭhabbā (M.1.435).

Illustration: pasīdati, to become serene

In this regard, when a bhikkhu is contemplating sensuous pleasure, his mind is not energised, nor does it becomes serene, settled, intent upon it. But when contemplating the practice of unsensuousness his mind becomes energised, serene, settled, and intent upon it.
☸ Idha bhikkhave bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati). Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati. See IGPT sv Adhimuccati) (A.3.245).

Illustration: pasīdati, to become serene

Further, Ānanda, the bhikkhu, ignoring the perception of the state of awareness of nonexistence and of the state of awareness neither having nor lacking perception, he focuses undistractedly on the inward collectedness that is focused upon the unabiding [phenomena].

His mind becomes energised, serene, settled, and intent upon inward collectedness that is focused upon the unabiding [phenomena].
☸ Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati (M.3.108).

Illustration: pasīdati, to become serene

One gives thinking, ‘When this gift is given, my mind will become serene. Satisfaction and joy will arise in me
☸ imaṃ me dānaṃ dadato cittaṃ pasīdati attamanatā somanassaṃ upajāyatī ti (A.4.61).

Illustration: pasīdati, to become serene

As he reflects on the [perfection of the] Perfect One’s [enlightenment] his mind becomes serene;
☸ Tassa tathāgataṃ anussarato cittaṃ pasīdati.

gladness arises
☸ pāmujjaṃ uppajjati.

the spiritual defilements are abandoned
☸ ye cittassa upakkilesā te pahīyanti (A.1.207).

Illustration: pasīdeyyā, to become serene

Can we not today honour some ascetic or Brahmanist through whom our mind would become serene?
☸ kannu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma yanno payirupāsato cittaṃ pasīdeyyā ti (D.1.47).

Illustrations: pasādeti

Illustration: pasādeti, to become serene

In giving his mind becomes serene.
☸ dadaṃ cittaṃ pasādeti

After giving he is pleased.
☸ datvā attamano hoti (A.4.244).

Illustration: pasādenti, to become serene

In thinking, ‘This is the stupa of the Blessed One, the Arahant, the Perfectly Enlightened One,’ Ānanda, the minds of the manyfolk become serene
☸ Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo ti ānanda bahū janā cittaṃ pasādenti

and having serene minds, with the demise of the body at death, they are reborn in the realm of happiness, in the heavenly worlds.
☸ te tatthacittaṃ pasādetvā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ papajjanti (D.2.143).

Illustration: pasādetvā, became serene

Then I saw the Perfectly Enlightened One, the Teacher who is free of fear from any quarter. My mind became serene, I went forth into the ascetic life.
☸ Athaddasāsiṃ sambuddhaṃ satthāraṃ akutobhayaṃ
Tasmiṃ cittaṃ pasādetvā pabbajiṃ anagāriyaṃ (Th.v.912).

Illustrations: pasāda

Illustration: pasādaṃ, serenity

As a man afflicted by hunger and weakness may find a honey-cake, and wherever he tastes it, he enjoys a sweet delicious flavour.
☸ yato yato sāyetha labhateva sādhurasaṃ asecanakaṃ

Even so, whenever one hears Master Gotama’s teaching... one wins satisfaction, and one attains mental serenity.
☸ yato yato tassa bhoto gotamassa dhammaṃ suṇāti... tato tato labhateva attamanataṃ labhati cetaso pasādaṃ (A.3.237).

Illustration: pasādaye, serene

Where one is happy even before the offering; where in giving one’s mind is serene; where, having given, one is pleased: this is an accomplished act of generosity.
☸ Pubbeva dānā sumano dadaṃ cittaṃ pasādaye
Datvā attamano hoti esā yaññassa sampadā (A.3.337).

Illustration: pasādāya, inspire faith

For two good reasons the Perfect One establishes training rules for his disciples. To inspire faith in those without faith; and to increase the faith of those with faith.
☸ Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve? appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya (A.1.98).

Illustration: pasādaṃ, faith

Bhikkhus, possessed of two qualities a foolish, incompetent, ordinary person wanders about hurting and injuring himself; he is blameworthy, criticised by the wise, and begets much demerit. Which two? Through lack of investigation and penetration (ananuvicca apariyogāhetvā) he exhibits

• faith in a matter that is not worthy of faith;
☸ appasādaniye ṭhāne pasādaṃ upadaṃseti

• lack of faith in a matter that is worthy of faith.
☸ pasādaniye ṭhāne appasādaṃ upadaṃseti (A.1.90).

Illustration: pasādaṃ, faith

The Blessed One has inspired in me
☸ ajanesi vata me bhante bhagavā samaṇesu

• an affection for ascetics
☸ samaṇapemaṃ

• faith in ascetics
☸ samaṇesu samaṇappasādaṃ

• a respect for ascetics
☸ samaṇesu samaṇagāravaṃ (M.1.368).

Illustration: puggalappasāde, having faith which is based on a single individual

Five dangers of having faith which is based on a single individual.
☸ Pañcime bhikkhave ādīnavā puggalappasāde. Katame pañca:

When a person’s complete faith is based on a single individual (puggale puggalo abhippasanno hoti) and that person falls into an error such that the community of bhikkhus suspends him, then he will think: ‘The community of bhikkhus has suspended he who is beloved and dear to me.’ And he will be no more full of faith in the bhikkhus (bhikkhūsu appasādabahulo hoti), and from being without faith he will not follow other bhikkhus, and from not following other bhikkhus he will not hear the true teaching, and from not hearing the true teaching he will fall away from the true teaching.
☸ Yasmiṃ bhikkhave puggale puggalo abhippasanno hoti so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ukkhipati. Tassa evaṃ hoti: yo kho myāyaṃ puggalo piyo manāpo so saṅghena ukkhitto ti bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati aññe bhikkhū na bhajanto saddhammaṃ na suṇāti saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ bhikkhave paṭhamo ādīnavo puggalappasāde (A.3.270).

Illustration: pasādā, faith

There are three foremost kinds of faith
☸ aggappasādā

Those who have faith in Buddha have faith in best. Those who have faith in best will have the best result
☸ ye bhikkhave buddhe pasannā agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti (It.88).

Illustration: pasādo, faith

You, householder, do not have that lack of faith in the Buddha (buddhe appasādena) which the ignorant Everyman possesses because of which the latter, with the demise of the body at death, is reborn in hell (S.5.381).

Illustrations: pasādaniya

Illustration: pasādaniye, worthy of faith

Bhikkhus, possessed of two qualities a foolish, incompetent, ordinary person wanders about hurting and injuring himself; he is blameworthy, criticised by the wise, and begets much demerit. Which two? Through lack of investigation and penetration (ananuvicca apariyogāhetvā) he exhibits

• faith in a matter that is not worthy of faith
☸ appasādaniye ṭhāne pasādaṃ upadaṃseti

• lack of faith in a matter that is worthy of faith
☸ pasādaniye ṭhāne appasādaṃ upadaṃseti (A.1.90).

Illustration: pasādaniye, faith inspiring

That bhikkhu should then direct his mind towards some faith inspiring meditation object.
☸ kismiñcideva pasādaniye nimitte cittaṃ paṇidahitabbaṃ

When he directs his mind to some faith inspiring meditation object, gladness arises.
☸ tassa kismicideva pasādanīye nimitte cittaṃ paṇidahato pāmujjaṃ jāyati (S.5.156).

Illustration: pasādaniyā, faith inspiring

The Blessed One declared ten faith inspiring qualities (dasa pasādaniyā dhammā) that if they are found in someone, we honour, revere, respect, and venerate him:
☸ dasa pasādaniyā dhammā akkhātā

(Namely: virtue, learning, contentment, four jhānas, psychic powers, divine ear, knowledge of others’ minds, recollects many past lives, sees beings’ death and rebirth, destruction of perceptually obscuring states) (M.3.11).

Illustration: pasādaniyaṃ faith inspiring

Undertaking [what is virtuous], refraining [what is unvirtuous], having a deportment that is faith inspiring, and being applied to the higher mental states, this is fitting for an ascetic.
☸ Cārittaṃ atha vārittaṃ iriyāpathiyaṃ pasādaniyaṃ
Adhicitte ca āyogo etaṃ samaṇassa patirūpaṃ (Th.v.591).

Illustration: pasādaniyaṃ faith inspiring

You will see the Blessed One
☸ dakkhissasi tvaṃ soṇa taṃ bhagavantaṃ

who is beautifully behaved, faith inspiring,
☸ pāsādikaṃ pasādaniyaṃ

who has peaceful [mental] faculties and a peaceful mind,
☸ santindriyaṃ santamānasaṃ (Ud.58).

Illustration: pasādaniyaṃ faith inspiring

The brahman Doṇa followed the Blessed One’s footprints and saw him sitting at the root of some tree, beautifully behaved, faith inspiring, with peaceful [mental] faculties and a peaceful mind
☸ pāsādikaṃ pasādaniyaṃ santindriyaṃ santamānasaṃ (A.2.38).

Illustrations: pasanno

Illustration: pasannacittaṃ, serene

When the Blessed One knew that Pokkharasāti’s mind was ready, teachable, free of the five hindrances, uplifted, and serene, then he preached the religious discourse unique to the Buddhas:
☸ Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi (D.1.110).

Illustration: pasanna, serene

You have serene eyes, a fair face
☸ pasannanetto sumukho (Sn.v.553).

Illustration: pasannena, pure

If one speaks or acts with a defiled mind (manasā ce paduṭṭhena bhāsati vā karoti vā), suffering thence follows one as surely as the cartwheel follows the foot of the ox (Dh.v.1).

If one speaks or acts with a pure mind (manasā ce pasannena bhāsati vā karoti vā), happiness thence follows one as surely as one’s never-departing shadow (Dh.v.2).

Illustration: pasannena, pure

If with a pure mind he teaches others, he does not become tethered [to them] by his tender concern and sympathy.
☸ Manasā ce pasannena yadaññamanusāsati
Na tena hoti saṃyutto sānukampā anuddayāti (S.1.206).

Illustration: pasannā, being serene

Therefore, being serene, free of vacillation, present your offering to one who is worthy of gifts.
☸ Tasmiṃ pasannā avikampamānā
patiṭṭhapesi dakkhiṇaṃ dakkhiṇeyye (S.1.142).

Illustration: pasannacitto, being serene

He with a serene mind who goes to the Buddha for refuge (pasannacitto buddhaṃ saraṇaṃ gacchati), the teaching, and the community of the Blessed One’s [noble] disciples―this is a sacrifice (yañño) which is greater (D.1.146).

Illustration: pasanna, serene

Any who die whilst on pilgrimage to these shrines with a serene mind, with the demise of the body at death, a ll will be reborn in the realm of happiness, in the heavenly worlds.
☸ Ye hi keci ānanda cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti sabbe te kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti ti (D.2.141).

Illustration: pasannā, have faith

Let stupas far and wide be established so that many people will have faith in the Seer.
☸ Vitthārikā hontu disāsu thūpā
Bahū janā cakkhumato pasannā ti (D.2.166).

Illustration: pasanno, faith

Four persons in the world:

He who guages by appearance, and whose faith is inspired by appearance
☸ rūpappamāṇo rūpappasanno

He who guages by voice, and whose faith is inspired by voice
☸ ghosappamāṇo ghosappasanno

He who guages by asceticism, and whose faith is inspired by asceticism
☸ lūkhappamāṇo lūkhappasanno

He who guages by the teaching, and whose faith is inspired by the teaching
☸ dhammappamāṇo dhammappasanno (A.2.71).

Illustration: pasannaṃ, faith

In this regard, bhante, some issue concerning the teaching may arise. The Blessed One might take one side, and the bhikkhus’ and bhikkhunīs’ communities might take the other side. Whatever side the Blessed One would take, I would take that same side.
☸ Idha bhante kocideva dhammasamuppādo uppajjeyya ekato assa bhagavā ekato bhikkhusaṅgho ekato bhikkhunīsaṅgho ca yeneva bhagavā tenevāhaṃ assaṃ.

Let the Blessed One remember me as one who has such faith in him.
☸ Evaṃ pasannaṃ maṃ bhante bhagavā dhāretu (S.5.374).

Illustration: appasannā, have no faith in

Now, bhante, there are disciples of the Blessed One who live in remote forest abodes. And there are high ranking deities settled there who have no faith in the teaching of the Blessed One (ye imasmiṃ bhagavato pāvacane appasannā). To inspire faith in them (tesaṃ pasādāya), bhante, may the Blessed One learn this Āṭānāṭiyaṃ protection (D.3.195).

Illustration: appasannā, those without faith

When the community of bhikkhus is divided, those without faith do not gain faith, and some with faith start wavering.
☸ Tattha appasannā ceva nappasīdanti. Pasannānañca ekaccānaṃ aññathattaṃ hotī ti (It.11).

Illustration: pasannā, faith

Those with faith in the Buddha have faith in the best. They with faith in the best will have the best result.
☸ Ye bhikkhave buddhe pasannā agge te pasannā agge kho pana pasannānaṃ aggo vipāko hoti (A.2.34).

Illustration: pasannānaṃ faith

Foremost amongst my lay disciples whose faith is based on a single individual is Jīvaka Komārabhacca.
☸ Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ puggalappasannānaṃ yadidaṃ jīvako komārabhacco (A.1.26).

Compare:

Five dangers of having faith which is based on a single individual
☸ Pañcime bhikkhave ādīnavā puggalappasāde (A.3.270).

Illustration: pasanno, faith

By three features a person with faith and confidence in the Perfect One is to be known.
☸ tīhi bhikkhave ṭhānehi saddho pasanno veditabbo (A.1.150).

Illustration: pasannā, believe in

Devadatta promoted forest-dwelling, almsgathering, rag-robe wearing, tree-root dwelling, vegetarianism. He said it would be possible to create a schism with these five items because people believe in asceticism (lukhappasannā hi āvuso manussā ti) (Vin.2.197).

Illustration: pasanno, convinced

A state of unsureness has arisen in me. I am convinced that the ascetic Gotama can explain the issue so I might abandon that state of unsureness
☸ atthi ca me ayaṃ kaṅkhādhammo uppanno. Evaṃ pasanno ahaṃ samaṇe gotame pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan ti (D.2.149).

Illustration: pasanno, convinced

Then Venerable Ānanda said this to the Blessed One:

―’It is astounding, bhante, it is extraordinary, bhante, I am convinced, bhante (evaṃ pasanno ahaṃ bhante), that in this assembly of bhikkhus there is not one bhikkhu in this assembly of bhikkhus who is unsure or uncertain about the [perfection of the] Buddha’s [enlightenment], or about the [excellence of the] teaching, or about the [excellent qualities of the] community of disciples, or about the [excellence of the] Path and the practice.’

―’Out of faith, Ānanda, you speak (pasādā kho tvaṃ ānanda vadesi), but the Perfect One, Ānanda, has the actual knowledge that there is not one bhikkhu in this assembly of bhikkhus who is unsure or uncertain about the [perfection of the] Buddha’s [enlightenment], or about the [excellence of the] teaching, or about the [excellent qualities of the] community of disciples, or about the [excellence of the] Path and the practice’ (D.2.155).

Illustration: pasanno, convinced

―I am convinced, Blessed One, that there never has been, there never will be, and there does not exist in the present another ascetic or Brahmanist who has greater transcendent insight regarding enlightenment than the Blessed One.
☸ evaṃ pasanno ahaṃ bhante bhagavatī na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo bhagavatā bhiyyo'bhiññataro yadidaṃ sambodhiyanti (D.2.82).

*Passati; Vipassati

Renderings

• passati: to see

• passati: to perceive

• passati: to regard

• passati: to contemplate

• passati: to find

• passati: to experience

• passati: to examine

• passati: to acknowledge

• passati: to notice

• passati: to understand

• passati: to realise

• passati: to see [according to reality]

• passati: to see [the nature of reality]

• vipassati: to see [according to reality]

• vipassati: to see [the nature of reality]

Introduction

See

Passati means ‘see’:

• He sees Brahmā.
☸ so brahmānaṃ passati (D.2.237).

• One sees no odious dreams.
☸ Na pāpakaṃ supinaṃ passati (Vin.1.295).

Synonyms of ‘see’

Passati can also be rendered with words like ‘perceive,’ ‘regard,’ or ‘contemplate’ etc:

• Perceive: A bhikkhu perceives as unlasting, bodily form which is indeed unlasting.
☸ Aniccaññeva bhikkhave bhikkhu rūpaṃ aniccanti passati (S.3.51).

• Regard: The wise call that thing a spiritual shackle if, on account of it, one regards other people as inferior.
☸ Taṃ vāpi ganthaṃ kusalā vadanti
Yaṃ nissito passati hinamaññaṃ (Sn.v.798).

• Contemplate: Better than the life of one who lives a hundred years not contemplating arising and disappearance, is the life of a single day of one who contemplates arising and disappearance.
☸ Yo ca vassasataṃ jīve apassaṃ udayabbayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayabbayaṃ (Dh.v.113).

• Find: Viewing the world in this way, the King of Death does not find one.
☸ Evaṃ lokaṃ avekkhantaṃ maccurājā na passatī ti (Sn.v.1119).

• Examine: A mirage is shimmering. A clear-sighted man would examine it, ponder it, and properly investigate it.
☸ marici phandati tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya (S.3.141).

• Acknowledge: Now at that time Venerable Channa, having fallen into an offence, did not want to acknowledge the offence.
☸ Tena kho pana samayena āyasmā chanto āpattiṃ āpajjitvā na icchati āpattiṃ passituṃ (Vin.2.21).

• Notice: Whoever notices the pots of water for drinking, washing, or for the toilets is empty or drained, he replenishes them.
Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhapeti (M.1.207).

• Understand: Better than the life of one who lives a hundred years not understanding the supreme teaching, is the life of a single day of one who understands the supreme teaching.
☸ Yo ca vassasataṃ jīve apassaṃ dhammamuttamaṃ
Ekāhaṃ jīvitaṃ seyyo passato dhammamuttamaṃ (Dh.v.115).

• Realise: Better than the life of one who lives a hundred years not realising the Deathless State, is the life of a single day of one who realises the Deathless State.
☸ Yo ca vassasataṃ jīve apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ (Dh.v.114).

• Experience: Even a virtuous person experiences misfortune as long as his merit does not bear fruit. But when his merit bears fruit, then the virtuous person experiences [the karmic consequences of] his virtuous [deeds].
☸ Bhadro pi passati pāpaṃ yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ atha bhadro bhadrāni passati (Dh.v.120).

With yathābhūtaṃ

In its exalted sense, passati is sometimes linked to yathābhūtaṃ:

• A disciple of mine... perceives all bodily form according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”
☸ Idha aggivessana mama sāvako... sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya passati (M.1.234-5).

• There is no fear for one who perceives according to reality
The pure and simple origination of phenomena
And the pure and simple continuity of originated phenomena, captain.
☸ suddhaṃ dhammasamuppādaṃ suddhaṃ saṅkharasantatiṃ
passantassa yathābhūtaṃ na bhayaṃ hoti gāmaṇi (Th.v.716).

• On perceiving this according to reality with perfect penetrative discernment
☸ evametaṃ yathābhūtaṃ sammappaññāya passato (Ud.32-3).

• I know and see things according to reality
yathābhūtaṃ jānāmi passāmī ti (A.5.313).

With dhamma

In its exalted sense, passati is sometimes linked to dhamma, which together means ‘see the nature of reality’ and is equivalent to arahantship. The parentheses in this section will be explained in the following section.

• Who could possibly explain the teaching to me such that I might see the nature of reality?
☸ ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan ti (S.3.132-3).

• He who sees dependent origination [according to reality] sees the nature of reality; he who sees the nature of reality sees dependent origination [according to reality].
☸ yo paṭiccasamuppādaṃ passati so dhammaṃ passati. Yo dhammaṃ passati so paṭiccasamuppādaṃ passatī ti (M.1.190).

• One who sees the nature of reality sees me [according to reality]. One who sees me [according to reality] sees the nature of reality.
☸ yo kho vakkali dhammaṃ passati so maṃ passati yo maṃ passati so dhammaṃ passati (S.3.120).

• He who, after hearing just a little, realises the nature of reality with his very being, and is not negligent of the practice, is truly expert in the teaching.
☸ Yo ca appampi sutvāna dhammaṃ kāyena passati sa ve dhammadharo hoti yo dhammaṃ nappamajjati (Dh.v.259).

Exalted sense: objectless

In its exalted sense, passati is sometimes objectless. We have noticed this already in the parentheses of the previous paragraph. This is the aspect which justifies our particular interest in the word. For sentences to remain comprehensible, some exalted noun or adverb needs adding. We do this in accordance with word combinations noted above. Accordingly:

1) for the noun, we parenthesise dhammaṃ (=‘see [the nature of reality]’)

2) for the adverb we parenthesise yathābhūtaṃ (=’see [according to reality]’).

Noun parentheses

Similar parentheses may need adding to passato:

• For one who sees [the nature of reality], there is [nowhere] anything at all.
☸ passato natthi kiñcanaṃ ti (Ud.79).

• For one who sees [the nature of reality], attachment is destroyed.
☸ passato upadhikkhayaṃ (It.21).

Synonym parentheses

The same parentheses may need adding to synonyms. For example, in the following quote, na dissati is linked to yathābhūtaṃ. Therefore the adassanā that follows stands for yathābhūtaṃ adassanā:

• Camouflaged by skin, the body is not seen according to reality (yathābhūtaṃ na dissati)...
☸ Chaviyā kāyo paṭicchanno yathābhūtaṃ na dissati...

... Whoever would think to be swelled-headed because of such a body, or would disparage another, what is this except not seeing it [according to reality] (adassanā)?
☸ ... kimaññatra adassanā ti (Sn.v.194; Sn.v.206).

Vipassati: to see [according to reality]; to see [the nature of reality]

We treat vipassati as passati in its exalted form, parenthesising accordingly:

• Spiritually blind is this world [of beings]: few [men] here see [the nature of reality].
☸ Andhabhūto ayaṃ loko tanuk’ettha vipassati (Dh.v.174).

• Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality].
☸ Ākiñcaññasambhavaṃ ñatvā nandi saṃyojanaṃ iti
Evametaṃ abhiññāya tato tattha vipassati (Sn.v.1115).

• Seeing all states of individual existence [according to reality] as unlasting? This wish of mine, when, oh when, will it be [fulfilled]?
☸ Aniccato sabbabhavaṃ vipassaṃ taṃ me idaṃ taṃ nu kadā bhavissati (Th.v.1091).

Sometimes it is not necessary to parenthesise, because the qualification is explicit:

• There is not such delight in the music of the fivefold ensemble as there is for one with an undistracted mind who rightly sees the nature of reality.
☸ Na pañcaṅgikena turiyena na ratī hoti tādisī
Yathā ekaggacittassa sammā dhammaṃ vipassato (Th.v.1071).

Illustrations: see the nature of reality

Illustration: dhammaṃ passeyyaṃ, see the nature of reality

Venerable Ānanda is capable of explaining the teaching to me such that I might see the nature of reality.
☸ pahoti ca me āyasmā ānando tathā dhammaṃ desetaṃ yathāhaṃ dhammaṃ passeyyaṃ (S.3.132).

Illustration: dhammaṃ vipassato, see the nature of reality with insight

What difference does womanhood make when the mind is well-collected, when knowledge [of things according to reality] exists in one who rightly sees the nature of reality?
☸ Itthibhāvo kiṃ kayirā cittamhi susamāhite
Ñāṇamhi vattamānamhi sammā dhammaṃ vipassato (S.1.129).

Illustrations: see [according to reality]

Illustration: passati, see [according to reality]

On that occasion one neither knows nor sees [according to reality] one’s own good.
☸ Attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati (S.5.121).

Illustration: passati, see [according to reality]

There are these eighteen elements of sensation:
☸ Aṭṭhārasa kho imā ānanda dhātuyo:

The phenomenon of sight... phenomenon of the mental field of sensation.
☸ cakkhudhātu... manoviññāṇadhātu ti

Through knowing and seeing these eighteen elements of sensation [according to reality], a bhikkhu can be called knowledgeable about elements of existence
☸ Imā kho ānanda aṭṭhārasa dhātuyo yato jānāti passati ettāvatā pi kho ānanda dhātukusalo bhikkhū ti alaṃ vacanāyā ti (M.3.62).

Illustration: passati, see [according to reality]

For in knowing, the Blessed One knows [according to reality]; in seeing, he sees [according to reality].
☸ So hāvuso bhagavā jānaṃ jānāti passaṃ passati (M.1.111).

Illustration: passati, seeing [according to reality]

Through knowing and seeing these six phenomena [according to reality] a bhikkhu can be called knowledgeable about elements of existence.
☸ Imā kho ānanda cha dhātuyo yato jānāti passati ettāvatā pi kho ānanda dhātukusalo bhikkhū ti alaṃ vacanāyā ti (M.3.62).

Illustration: passami, see [according to reality]

Being in a refined material state of awareness, one sees a limited quantity of shapes, beautiful or ugly. By gaining mastery over them, he is aware that he knows and sees them [according to reality]. This is the first practice of spiritual development leading to mastery.
☸ Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni tāni abhibhuyya jānāmi passāmī ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ (D.2.110-111).

Illustrations: see [the nature of reality]

Illustration: passato, see [the nature of reality]

For one who has mastered craving, for one who knows and sees [the nature of reality], there is [nowhere] anything at all.
☸ Paṭividdhā taṇhā jānato passato natthi kiñcanaṃ ti (Ud.80).

Illustration: passato, sees [the nature of reality]

Blissful is the physical seclusion of one who is content [with what is paltry and easily gotten], who has heard the teaching, and who sees [the nature of reality].
☸ Sukho viveko tuṭṭhassa sutadhammassa passato (Ud.10).

Illustration: passāmi, see [the nature of reality]

Those things I had previously only heard about, I now abide contacting with my very being. I see [the nature of reality] having penetrated it with discernment.
☸ ime kho te dhammā ye me pubbe sutāva ahesuṃ tenāhaṃ etarahi kāyena ca phusitvā viharāmi. Paññāya ca ativijjha passāmī ti (S.5.226).

*Pahitatta

Renderings

• pahitatta: resolute

• pahitatta: resolutely

• pahitatta: resolutely applied [to the practice]

• pahitatta: resolutely applied [to inward striving]

Introduction

Padahati and pahitatta

Padahati means ‘to strive’, for example:

• In this regard a bhikkhu stirs up eagerness, endeavours, applies energy, exerts his mind, and strives to prevent the arising of unarisen unvirtuous, spiritually unwholesome factors.
☸ Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati (D.2.312).

Although pahita is the past participle of padahati, it only occurs in the compound pahitatta. The relationship between the padahati and pahita can be seen in the following quote:

• Enthusiastically applying himself [to the teaching], he scrutinises [it].
☸ ussahitvā tuleti

... Having scrutinised [it], he strives [to practise it].
☸ tulayitvā padahati

... Being resolutely applied [to the practice] he realises with his very being the supreme truth, and he sees [the nature of reality] having penetrated it with discernment.
☸ pahitatto samāno kāyena ceva paramaṃ saccaṃ sacchikaroti paññāya ca naṃ paṭivijjha passati (M.1.480).

The -atta suffix is therefore shown to be redundant. For further notes see IGPT sv Attā.

Pahitatta: renderings of the -atta suffix

We have noted that the past participle of padahati occurs in the compound pahitatta (‘strived self’). The PED says it occurs only in this compound, i.e. there is no word pahita. In their translations, Horner, Norman, and PED attempt to incorporate the atta suffix. See below. Like Bodhi, we ourselves regard the -atta suffix as redundant. The same redundancy is seen also in sukhitattā (May they be happy, bhavantu sukhitattā, Sn.v.145) and samāhitatto (inwardly collected, S.1.169). For further notes, see Glossary sv Attā.

• living diligent, ardent, self-resolute
☸ appamattā ātāpino pahitattā viharāmā (Horner, M.1.207).

• My self is thus intent [upon striving]
☸ Evaṃ maṃ pahitattampi (Norman, Sn.v.432).

• for a bhikkhu with intent self
☸ pahitattassa bhikkhuno (Norman, Sn.v.961).

• resolute will
☸ pahitatta (PED sv Pahita, S.4.145).

• abide diligent, ardent, and resolute.
☸ appamattā ātāpino pahitattā viharāmā (Bodhi, M.1.207).

Pahitatta: qualifiers

Pahitatta often occurs in the scriptures without qualification. We consider it to be an abbreviation that should be parenthesised in translation according to suttas where it is linked to some qualifier. In the following quotes it is linked to inward striving (padhāna) and ‘practising as I instructed him’ (yathā mayānusiṭṭhaṃ tathā paṭipajjamāno). We usually choose to render it in accordance with the second quote as ‘resolutely applied [to the practice]’ (i.e. ‘as I instruct him’), because the first quote refers to the Buddha’s practice before his enlightenment, that is, before the discovery of the teaching and the practice of the teaching.

• While I was nearby the Nerañjara River, resolutely applied to inward striving.
☸ Taṃ maṃ padhānapahitattaṃ nadiṃ nerañjaraṃ pati (Sn.v.425-6).

• My disciple who abides diligently, vigorously, and resolutely applied [to the practice] for one night and day, practising as I instructed him, might experience exclusively happiness for a hundred years.
☸ Idha mama sāvako... ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni ekanta sukhapaṭisaṃvedī vihareyya (A.5.86).

Translations

Our translations of the passages above are therefore:

• we abide diligently, vigorously, and resolutely applied [to the practice]
☸ appamattā ātāpino pahitattā viharāmā (M.1.207).

• I am thus resolutely applied [to inward striving].
☸ Evaṃ maṃ pahitattampi (i.e. before enlightenment, Sn.v.432).

• resolute bhikkhu’s
☸ pahitattassa bhikkhuno (Sn.v.961).

• resolutely applied [to the practice].
☸ pahitatto (S.4.145).

Similar issue with Ātāpī

We have made similar comments about Ātāpī (sv Ātāpī). Ātāpī likewise occurs in the scriptures without qualification. We consider ātāpī to be an abbreviation to be parenthesised in translation, and we therefore render it as ‘vigorously applied [to the practice]’:

Illustrations

Illustration: pahitatto, resolutely applied [to the practice]

My disciple who abides diligently, vigorously, and resolutely applied [to the practice] for one night and day, practising as I instructed him, might experience exclusively happiness for a hundred years.
☸ Idha mama sāvako... ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni ekanta sukhapaṭisaṃvedī vihareyya (A.5.86).

Illustration: pahitatto, resolutely applied [to the practice]

Bhante, it would be good if the Blessed One would explain the teaching to me in brief, so that, having heard the teaching from the Blessed One, I might abide alone, withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors], diligently, vigorously, and resolutely applied [to the practice].
☸ sādhu me bhante bhagavā saṅkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyanti (S.4.145).

Illustration: pahitattam, resolutely applied [to inward striving]

‘Faith, energy, and wisdom are found in me [regarding the development of spiritually wholesome factors]. Why do you ask about life when I am thus resolutely applied [to inward striving].
☸ Atthi saddhā tathā viriyaṃ paññā ca mama vijjati
Evaṃ maṃ pahitattampi kiṃ jīvamanupucchasi (Sn.v.432).

Comment:

This is spoken before the discovery of the teaching, so before the practice of the teaching.

Illustration: pahitattassa, resolute

What should be his manner of speech? What his sphere of personal application in this world? What should be that resolute bhikkhu’s observances and practices?
☸ Kyāssa vyappathayo assu kyāssassu idha gocarā
Kāni sīlabbatānāssu pahitattassa bhikkhuno (Sn.v.961).

Illustration: pahitattā, resolute

The diligent and resolute practisers of my training system will go without your approval where, having gone, they will not grieve.

Te appamattā pahitattā mama sāsanakārakā
Akāmā te gamissanti yattha gantvā na socare (Sn.v.445).

Illustration: pahitattassa, resolutely

For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected.
☸ Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ (Sn.p.140).

*Pāpaka; Pāpa

Renderings

• pāpa: demerit/accumulated demerit

• pāpa: unvirtuousness

• pāpa/pāpaka: demeritorious

• pāpa/pāpaka unvirtuous

• pāpa/pāpaka: wretched

• pāpa/pāpaka: odious

• pāpakammina: evildoer

• pāpimant: the Maleficent One

Introduction

Pāpaka: -ka suffix

The -ka suffix of pāpaka is in accordance with Duroiselle’s observation: ‘Not seldom -ka adds nothing whatever to the primary meaning of a word ’ (PGPL, Para 581). DOP agrees (sv Ka2).

Pāpa and pāpaka: schedule of renderings

Our schedule of renderings is as follows:

1) Where pāpa is antonymous to puñña we call it ‘demerit’:

• He in this world who lives the religious life having spurned [the accumulating of] merit and demerit.
☸ Yodha puññañca pāpañca bāhetvā brahmacariyavā (S.1.182).

2) In the context of karmically consequential conduct, where pāpaka is antonymous to kalyāṇa we call it ‘demeritorious’:

• He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious.
☸ Yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī ti (A.3.185).

3) Where pāpaka is synonymous with akusala we call it ‘unvirtuous’:

• When contemplating an object that arouses unvirtuous, spiritually unwholesome thoughts (pāpakā akusalā vitakkā), a bhikkhu should ponder a meditation object connected with what is spiritually wholesome (aññaṃ nimittaṃ manasikātabbaṃ kusalūpasaṃhitaṃ) (M.1.119).

4) Where pāpaka is antonymous to bhaddaka and implies a bad inner nature we call it ‘odious.’

• Whatever a bitter gourd seed absorbs leads to bitterness, acridity, and unpleasant taste. For what reason? The seed is odious (bījaṃ hi bhikkhave pāpakaṃ) (A.5.212).

• Whatever a sugar-cane seed absorbs leads to sweetness, pleasantness and delicious flavour. For what reason? The seed is excellent (bījaṃ hi bhikkhave bhaddakaṃ) (A.5.213).

5) In relation to diṭṭhi, where pāpika is antonymous to bhaddakaṃ we call it ‘odious’:

• his view [of reality] is odious
☸ diṭṭhi hi bhikkhave pāpikā

• his perception [of reality] is excellent
☸ diṭṭhi hi bhikkhave bhaddikā (A.5.212).

6) Where pāpaka means unpleasant we call it ‘wretched.’

• what use to you is this wretched and difficult life?
☸ kiṃ tuyhaminā pāpakena dujjīvitena (Vin.3.73).

7) In reference to friends we call it ‘unvirtuous.’

• King Ajātasattu of Magadha has unvirtuous friends (ajātasattu vedehiputto pāpamitto). King Pasenadi of Kosala has virtuous friends (pasenadi kosalo kalyāṇamitto) (S.1.83).

8) When it implies unvirtuous behaviour we call it ‘unvirtuous.’

• free of unvirtuous conduct
☸ pāpakammaṃ akubbato (Vin.2.203).

• What is unvirtuous? In this regard, some person kills
☸ Katamo ca bhikkhave pāpo? Idha bhikkhave ekacco pāṇātipātī hoti (A.2.222).

9) Similarly, where pāpaka is antonymous to kalyāṇa and implies bad practices, we call it ‘unvirtuous.’

• unvirtuous, of an unvirtuous moral nature
☸ dussīlā pāpadhammā (M.3.255-6).

• virtuous and of a virtuous moral nature.
☸ sīlavantehi kalyāṇadhammehī ti (S.5.397).

10) When it describes someone who is unvirtuous we call it ‘unvirtuous.’ Thus an unvirtuous bhikkhu is unvirtuous (pāpabhikkhu dussīlo A.2.239).

11) As a word of condemnation, we call it ‘odious.’

• excessive greed is odious
☸ atilobho hi pāpako (Vin.4.259).

12) Māra’s epithet is pāpimant, ‘the Maleficent One.’

Illustrations: pāpa

Illustration: pāpaṃ, demerit

If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be demerit and an outcome of demerit.
☸ Khurapariyantena cepi cakkena yo imissā paṭhaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya atthi tatonidānaṃ pāpaṃ atthi pāpassa āgamo (S.4.348).

Illustration: pāpaṃ, demerit

If one were to go along the south bank of the Ganges killing and slaughtering... because of this there would be demerit and an outcome of demerit.
☸ atthi tatonidānaṃ pāpaṃ atthi pāpassa āgamo

If one were to go along the north bank of the Ganges giving gifts and making others give gifts... because of this there would be merit and an outcome of merit.
☸ atthi tatonidānaṃ puññaṃ atthi puññassa āgamo (S.4.348).

Illustration: pāpaṃ, demerit

Whatever demerit was formerly generated by me in other lifetimes, that must be experienced now [in this lifetime].
☸ Yaṃ mayā pakataṃ pāpaṃ pubbe aññāsu jātisu; Idheva taṃ vedanīyaṃ (Th.v.81).

Illustration: pāpaṃ, demerit

He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.
☸ Yodha puññañca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ve bhikkhū ti vuccati (S.1.182).

Illustration: pāpaṃ, demerit

Demerit generated by his ego, born from his ego, arisen from his ego, crushes the fool like a diamond crushes a hard gem.
☸ Attanā va kataṃ pāpaṃ attajaṃ attasambhavaṃ
Abhimanthati dummedhaṃ vajiraṃ v’asmamayaṃ maṇiṃ (Dh.v.161).

Illustration: pāpaṃ, something demeritorious

Something demeritorious has been done by me. I shall destroy that accumulated demerit.
☸ Pāpaṃ hi mayā pakataṃ kammaṃ taṃ nijjaressāmi (Thī.v.431).

Illustration: pāpaṃ, what is unvirtuous; pāpassa, demerit

Should a person do what is unvirtuous, he should not do it again and again. He should not develop a fondness for it. The accumulation of demerit is suffering.
☸ Pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
Na tamhi chandaṃ kayirātha dukkho pāpassa uccayo.

Should a person do what is meritorious, he should do it again and again. He should develop a fondness for it. The accumulation of merit is happiness.
☸ Puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
Tamhi chandaṃ kayirātha sukho puññassa uccayo (Dh.v.117-8).

Illustration: pāpaṃ, unvirtuous; pāpaṃ, demerit

He who injures someone who is pure, free of unvirtuous conduct, the demerit affects him himself, the one with a defiled mind, with no respect [for others].
☸ Aduṭṭhassa hi yo dubbhe pāpakammaṃ akubbato;
Tameva pāpaṃ phusati duṭṭhacittaṃ anādaraṃ (Vin.2.203).

Illustration: pāpa, demerit

I have [now] cleansed away all demerit.
☸ Ninhātasabbapāpomhi (Th.v.348).

Illustration: pāpaṃ, unvirtuousness

Seeing unvirtuousness as unvirtuous, become in that respect disillusioned, unattached, and liberated.
Pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā ti (It.33).

Illustration: pāpa, unvirtuous

Unvirtuous friendship is an obstacle to virtuous practices.
☸ pāpamittatā sīlānaṃ paripantho (A.5.136).

Virtuous friendship is a condition that nourishes virtuous practices.
☸ kalyāṇamittatā sīlānaṃ āhāro (A.5.136).

Illustration: pāpo, unvirtuous

What is unvirtuous?
☸ Katamo ca bhikkhave pāpo?

In this regard, some person
☸ Idha bhikkhave ekacco

• kills
☸ pāṇātipātī hoti

• steals
☸ adinnādāyī hoti

• commits adultery
☸ kāmesu micchācārī hoti

• lies
☸ musāvādī hoti

• speaks maliciously, harshly or frivolous chatter
☸ pisunāvāco hoti... pharusāvāco hoti... samphappalāpī hoti

• is greedy
☸ abhijjhālu hoti

• has an unbenevolent attitude
☸ vyāpannacitto hoti

• is of wrong view [of reality]
☸ micchādiṭṭhi hoti (A.2.222).

Comment:

This occurs in a group of four definitions:

1) What is unvirtuous?
☸ Katamo ca bhikkhave pāpo? Idha bhikkhave ekacco pāṇātipātī hoti... Micchādiṭṭhiko hoti.

2) What is worse than unvirtuousness?
☸ Katamo ca bhikkhave pāpena pāpataro? Idha bhikkhave ekacco attanā ca pāṇātipātī hoti. Parañca pāṇātipāte samādapeti... Attanā ca micchādiṭṭhiko hoti parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati bhikkhave pāpena pāpataro.

3) What is virtuous?
☸ Katamo ca bhikkhave kalyāṇo? Idha bhikkhave ekacco pāṇātipātā paṭivirato hoti... sammādiṭṭhiko hoti.

4) What is better than virtuousness?
☸ Katamo ca bhikkhave kalyāṇena kalyāṇataro? Idha bhikkhave ekacco attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti... Attanā ca sammādiṭṭhiko hoti parañca sammādiṭṭhiyā samādapeti.

Illustration: pāpa, unvirtuous

In future times, Ānanda, there will be members of the clan with an ochre robe round their necks, unvirtuous, of an unvirtuous moral nature.
☸ Bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā (M.3.255-6).

Comment:

The opposite of dussīlā pāpadhammā is sīlavantehi kalyāṇadhammehī:

Whatever there is in my family that is suitable for offering, all that I share unreservedly with those who are virtuous and of a virtuous moral nature.
☸ Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī ti (S.5.397).

Illustration: pāpa, unvirtuous

An unvirtuous bhikkhu is unvirtuous, of an unvirtuous moral nature, impure.
☸ pāpabhikkhu dussīlo hoti pāpadhammo asuci (A.2.239).

Illustration: pāpa, odious

If the pleasure and pain that beings feel are caused by fate and destiny, certainly the Nigaṇṭhas are of an odious fate and destiny in that they experience such unpleasant, racking, piercing sensations.
☸ Sace bhikkhave sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti addhā bhikkhave nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti (M.2.222).

Illustration: pāpa, odious

He maintains an odious dogmatic view.
☸ pāpadiṭṭhi (A.2.23).

Illustrations: pāpaka

Illustration: pāpakānaṃ, demeritorious

Experiences here and there the karmic consequences of meritorious and demeritorious deeds
☸ tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti (M.1.8).

Illustration: pāpakaṃ, demeritorious

He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious.
☸ Yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī ti (A.3.185).

Illustration: pāpikānaṃ, unvirtuous

In this regard a bhikkhu has unvirtuous desires and is dominated by unvirtuous desires.
☸ Idhāvuso bhikkhu pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato (M.1.95).

Illustration: pāpakā, unvirtuous

Are there any unvirtuous, spiritually unwholesome factors unabandoned by me which, were I to die tonight, would be a spiritual obstruction to me?
☸ atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā ti (A.3.306-8).

Illustration: pāpake, unvirtuous

A certain bhikkhu had gone for his daytime abiding, but kept thinking unvirtuous, spiritually unwholesome thoughts associated with the household life.
☸ pāpake akusale vitakke vitakketi gehanissite (S.1.197).

Illustration: pāpakaṃ, unvirtuous

Although he may do an unvirtuous deed by body, speech, or mind, he is incapable of hiding it.
☸ Kiñcāpi so kammaṃ karoti pāpakaṃ kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya (Sn.v.230-232).

Illustration: pāpakaṃ, unvirtuous

Neither shall our minds be troubled by this, nor shall we utter unvirtuous words
☸ na ceva no cittaṃ vipariṇataṃ bhavissati. Na ca pāpakaṃ vācaṃ nicchāressāma (M.1.127).

Illustration: pāpikaṃ, unvirtuous

He conceives an unvirtuous desire for respect, for gains, honour, and renown
☸ pāpikaṃ icchaṃ panidahati anavaññapaṭilābhāya lābhasakkārasilokapaṭilābhāya (A.2.143).

Illustration: pāpako, unvirtuous

Greed is unvirtuous, and hatred is unvirtuous
☸ lobho ca pāpako doso ca pāpako (M.1.15).

Illustration: pāpako, odious, pāpa, unvirtuous

Someone who is unvirtuous (dussīlo) should be shunned. Why so? Because one gains an odious reputation of having unvirtuous friends, companions, and comrades.
☸ pāpako kittisaddo abbhuggacchati pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko ti (A.1.126-7).

Illustration: pāpako, odious

One should be pleased with what is received, for excessive greed is odious.
☸ Yaṃ laddhaṃ tena tuṭṭhabbaṃ atilobho hi pāpako (Vin.4.259).

Illustration: pāpakaṃ, odious

• Whatever a bitter gourd seed absorbs leads to its bitterness, acridity, and unpleasant taste. For what reason? The seed is odious (bījaṃ hi bhikkhave pāpakaṃ) (A.5.212).

• Whatever a sugar-cane seed absorbs leads to its sweetness, pleasantness and delicious flavour. For what reason? The seed is excellent (bījaṃ hi bhikkhave bhaddakaṃ) (A.5.213).

Illustration: pāpako, odious

When the yakkha Sūciloma pressed his body, the Buddha said he was not afraid, saying:

• ‘But your touch is odious.’
☸ api ca te samphasso pāpako ti (Sn.p.48).

Illustration: pāpakaṃ, odious

One sees no odious dreams.
☸ Na pāpakaṃ supinaṃ passati... Vin.1.295).

Illustration: pāpakaṃ, odious

Odious dogmatic views,
☸ pāpakaṃ diṭṭhigataṃ (M.1.257).

Illustration: pāpakā, odious

We were unable to wean the bhikkhu Sāti from this odious dogmatic view.
☸ mayaṃ bhante nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ (M.1.257).

Illustration: pāpakena, wretched

My good fellow, what use to you is this wretched and difficult life? Death for you is better than life.
☸ ambho purisa kiṃ tuyhaminā pāpakena dujjīvitena matante jīvitā seyyo ti (Vin.3.73).

Illustration: pāpako, wretched

While performing unvirtuous deeds the fool does not realise that later it will be bitter for him. The karmic consequence will be truly wretched.
☸ Atha pāpāni kammāni karaṃ bālo na bujjhati
Pacchāssa kaṭukaṃ hoti vipāko hissa pāpako ti (Th.v.146).

Illustration: pāpako, wretched

Therefore hold nothing beloved: separation from the beloved is wretched.
☸ Tasmā piyaṃ na kayirātha piyāpāyo hi pāpako (Dh.v.211).

Illustration: pāpako, wretched

The karmic consequence of killing is wretched.
☸ pāṇātipātassa kho pāpako vipāko (A.5.252).

Illustration: pāpakamminaṃ, evildoer

What can the Sundarikā River do? What the Payāga? What the Bāhukā? They cannot purify a hostile man, a wrongdoer, an evildoer.
☸ Kiṃ sundarikā karissati kiṃ payāgo kiṃ bāhukā nadī
Veriṃ katakibbisaṃ naraṃ na hi naṃ sodhaye pāpakamminaṃ (M.1.39).

Illustrations: pāpimato

Illustration: pāpimato, the Maleficent One

By taking delight in bodily form one is held captive by Māra. By not taking delight in it one is freed from the Maleficent One.
Rūpaṃ kho bhante abhinandamāno baddho mārassa anabhinandamāno mutto pāpimato (S.3.75).

*Pāragata; Pāragū

Renderings

• pāragū: reached the Far Shore

• pāragū: reached the far shore

• pāragū: gone beyond (something)

• pāragū: master (of the three Vedas)

• pāragato: reached the Far Shore

Introduction

‘Far Shore’: nibbāna

‘Far Shore’ (pāraṃ) means nibbāna. The Pārāyanavaggo indicates this when it says one would go from the Near Shore to the Far Shore if one developed the Supreme Way.
☸ Apārā pāraṃ gaccheyya bhāvento maggamuttamaṃ (Sn.v.1130).

‘Near Shore’: personal identity?

The (capitalised) ‘Near Shore’ likely means personal identity, because the simile in the Āsivisopama Sutta (S.4.172) says the near shore of a great expanse of water (orimaṃ tīraṃ) is a metaphor for personal identity (sakkāyassetaṃ adhivacanaṃ) and the far shore (pārimaṃ tīraṃ) is a metaphor for Nibbāna (nibbānassetaṃ adhivacanaṃ).

Arahant: pāragato or pāragū

Therefore, because he has attained to Nibbāna, the arahant is ‘one who has reached the Far Shore,’ either pāragato (S.4.157) or pāragū (Sn.v.372).

Pāraṅgata vs. Pāragata

Pāraṅgata and pāragata stem from paraṃ and para. PED explains the words as synonyms, as follows:

• Pāragata: ‘one who has reached the opposite shore.’

• Pāraṅgata: ‘gone to the other side, gone beyond, traversed, transcended.’

Pāli versions disagree on the spelling. For example, VRI usually spells pāraṅgata and commonly ascribes pāragata to BJT, as follows:

1) pāraṅgato [pāragato (sī. syā. kaṃ.)] (S.4.174).

2) pāraṅgato [pāragato (sī. syā. kaṃ.)] (A.2.5).

3) pāraṅgato [pāragato (sī. syā. kaṃ.)] (A.4.11).

4) pāraṅgatā [pāragatā (sī. syā. pī.)] (A.4.228).

5) pāraṅgatā [pāragatā (ka. sī. syā.)] (It.50).

6) tiṇṇo pāraṅgato [pāragato (sī. aṭṭha. syā.)] (It.57).

However, VRI itself occasionally spells pāragata. For example, in combination with tiṇṇo, the ratio is 11:2 as follows:

1) tiṇṇaṃ pāraṅgataṃ (Sn.v.359).

2) tiṇṇā pāraṅgatā (A.4.411).

3) tiṇṇo pāraṅgato (M.2.196).

4) tiṇṇo pāraṅgato (S.4.156).

5) tiṇṇo pāraṅgato (S.4.174).

6) tiṇṇo pāraṅgato (S.4.175).

7) tiṇṇo pāraṅgato (A.2.5).

8) tiṇṇo hoti pāraṅgato (A.4.11).

9) tiṇṇo pāraṅgato (It.57).

10) tiṇṇo pāraṅgato (Sn.v.638).

11) tiṇṇo pāraṅgato (Th.v.680).

1) tiṇṇo pāragato (Dh.v.414).

2) tiṇṇo pāragato (Sn.v.21).

On the basis of these findings, we normalise spellings in the Glossary and in our translations to pāragato.

Pāraguṃ and pāragū: qualified

Where pāraguṃ and pāragū are qualified they still indicate arahantship, and should be rendered as ‘gone beyond [something]’ For example:

• pāragū dukkhassa: gone beyond suffering (Sn.v.539).

• jātimaraṇassa pāragā: gone beyond birth and death (S.4.71).

Pāragū: master (of the three Vedas)

Pāragū can also mean that a brahman scholar is ‘master’ of the three Vedas: tiṇṇaṃ vedānaṃ pāragū (A.1.163).

Illustrations

Illustration: pāragū, one who reaches the far shore

So a person, being ever mindful, should avoid sensuous pleasures. Having forsaken them he would cross the flood [of suffering] like one, having bailed a boat, who reaches the far shore.
☸ Tasmā jantu sadā sato kāmāni parivajjaye
Te pahāya tare oghaṃ nāvaṃ sitvāva pāragū ti (Sn.v.771).

Illustration: pāragato, reached the far shore

As long as he has not gained firm ground whilst [crossing] a river, a man strains with all his limbs. But on gaining firm ground, standing on the shore, he does not strain for he has reached the far shore.
☸ Yāva na gādhaṃ labhati nadīsu āyūhati sabbagattehi jantu
Gādhañca laddhāna thale ṭhito so nāyūhati pāragato hi soti (S.1.48).

Illustration: pāragato, reached the Far Shore

Having reached the end of birth and death, he does not strain for he has reached the Far Shore.
☸ pappuyya jātimaraṇassa antaṃ nāyūhati pāragato hi so ti (S.1.48).

Illustration: pāragato, reached the Far Shore

He is blessed with profound knowledge. He has fulfilled the religious life.
☸ Sa vedagū vusitabrahmacariyo

He is called one who has reached the end of the world [of phenomena], one who has reached the Far Shore.
☸ Lokantagū pāragato ti vuccatī ti (S.4.157).

Illustration: pāragato, reached the Far Shore

I have crossed [to the Far Shore], reached the Far Shore, having eliminated the flood [of suffering].
☸ tiṇṇo pāragato vineyya oghaṃ (Sn.v.21).

Illustration: pāragū, gone beyond

You have reached the end of suffering, gone beyond suffering.
☸ antagūsi pāragū dukkhassa (Sn.v.539).

Illustration: pāragā, gone beyond

Having vanquished both attachment and hatred
☸ te rāgadose abhibhuyya bhikkhavo

Be those who have gone beyond birth and death.
☸ bhavātha jātimaraṇassa pāragā ti (S.4.71).

Illustration: pāragū, gone beyond

They are unattached; they have gone beyond birth and death.
☸ te asitā jātimaraṇabhayassa pāragū (A.2.15).

Illustration: pāraguṃ gone beyond

With self-centredness abandoned, he has gone beyond old age, I declare.
☸ Mānaṃ jahaṃ brūmi jarāya pāraguṃ (It.40).

Illustration: pāraguṃ gone beyond

Be those who have gone beyond birth and death.
☸ Bhavātha jātimaraṇassa pāragā ti (It.40-1).

Illustration: pāragū, gone beyond

He bears his last body having gone beyond birth and death
☸ Dhāreti antimaṃ dehaṃ jātimaraṇapāragū (Th.v.1022).

Illustration: pāraguṃ, gone beyond

One who has done what needed to be done, who is free of perceptually obscuring states, and who has gone beyond all things.
☸ Katakiccaṃ anāsavaṃ pāraguṃ sabbadhammānaṃ (Sn.v.1105).

Illustration: pāragun, gone beyond

The devas venerate him, the one who has gone beyond individual existence.
☸ Devā namassanti bhavassa pāragun ti (Th.v.38).

*Pārāyana; Parāyaṇa

Renderings

• pārāyana: the way to the Far Shore

• parāyaṇa: means of survival

• parāyaṇa: destiny

• parāyaṇa: support

• parāyaṇa: final destination

• parāyaṇa: Final Destination (i.e. nibbāna)

Introduction

Parāyaṇa and Parāyana

These words are synonyms, though PED is silent on the matter. VRI has not normalised them, and thus both spellings are found there. For example, sambodhiparāyaṇaṃ and -naṃ. For computer studies this is unsatisfactory, and we have normalised this Glossary to parāyaṇaṃ in accordance with both Vedic and Sanskrit spellings.

Parāyaṇa from parā

Parāyaṇa is derived from parā+i, where parā is ‘para+ā. Ā is the directional prefix emphasizing para.’ This meaning is seen, for example, when Nibbāna is called ‘the final destination’ (parāyaṇa, S.4.373), and with the stream-enterer, who has enlightenment as his destiny (sambodhiparāyaṇo, A.4.11-13).

Parāyaṇa: support

The meaning ‘support’ is shown here:

• In this regard one sees that very same lady after some time, eighty or ninety or a hundred years old, aged, as bent as a rafter, crooked, supported by a walking stick (daṇḍaparāyaṇaṃ), wobbling as she goes (M.1.88).

Parāyaṇa: means of survival

The meaning ‘means of survival’ can be seen here:

―What is it that produces a person? What does he have that runs around? What enters upon the round of birth and death? What is his means of survival?
☸ Kiṃ su janeti purisaṃ kiṃ su tassa vidhāvati
Kiṃ su saṃsāramāpādi kiṃ su tassa parāyaṇan ti

―It is craving that produces a person; his thoughts are what runs around; a being enters upon the round of birth and death; his merit is his means of survival.
☸ Taṇhā janeti purisaṃ cittamassa vidhāvati
Satto saṃsāramāpādi kammaṃ tassa parāyaṇan ti (S.1.38).

That merit is a means of survival is seen in this quote:

• Therefore one should do what is meritorious as a collection for a future life. Meritorious deeds are the support for living beings [when they arise] in the world hereafter.”
☸ Tasmā kareyya kalyāṇaṃ nicayaṃ samparāyikaṃ puññāni paralokasmiṃ patiṭṭhā honti pāṇinanti (S.1.93).

Parāyaṇa and Pārāyana: not synonyms

PED says pārāyana is the metric form of parāyaṇa. But Norman points out that Monier Williams (Sanskrit-English Dictionary) ‘does not, however, quote such a metrical form’ (GD, note on p.218.18, GD p.423).

Pārāyana from pāraṃ: ‘the way to the Far Shore’

Pārāyana occurs in relation to the fifth chapter of the Suttanipāta. Its spelling and meaning are derived from pāraṃ, i.e. ‘Far Shore’:

• This path is for going to the Far Shore, therefore it is called the way to the Far Shore.
☸ Maggo so pāraṃ gamanāya tasmā pārāyanaṃ iti (Sn.v.1130).

Illustrations

Illustration: parāyaṇaṃ, means of survival

When one has parted this life, the bodily, verbal, and mental self-control one has had in this world will provide a haven, a shelter, an island, a refuge, and a means of survival.
☸ yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo taṃ tassa petassa tāṇañca lenañca dīpañca saraṇañca parāyaṇañcā ti (A.1.155).

Illustration: parāyaṇe, means of survival

I pay respects to those who are perfect in virtue, who are long trained in inward collectedness, who have rightly gone forth [into the ascetic life], and have the religious life as their [sole] means of survival.
☸ Ahañca sīlasampanne cirarattasamāhite
Sammā pabbajite vande brahmacariyaparāyaṇe (S.1.234).

Illustration: parāyaṇaṃ, Final Destination

The destruction of attachment, hatred, and undiscernment of reality. This is called the Final Destination.
☸ yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave parāyaṇaṃ.

What is the path leading to the Final Destination. Mindfulness of the body.
☸ Katamo ca bhikkhave parāyaṇagāmī maggo? Kāyagatāsati (S.4.373).

Illustration: parāyaṇaṃ, final destination

The religious life is lived which has the Untroubled as its culmination, final destination, and conclusion.
☸ Nibbānogadhaṃ hi brāhmaṇa brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan ti (S.5.218).

Illustration: parāyaṇo, destiny

One who lives a hundred years, even he has death as his destiny.
☸ Yo ca vassasataṃ jīve sopi maccuparāyaṇo (S.5.217).

Illustration: parāyaṇo, destiny

In destroying the first three ties to individual existence, he becomes a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as his destiny.
☸ So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo (A.4.11-13).

Illustration: parāyaṇo, destiny

I am a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as my destiny.
☸ sotāpanno’hamasmi avinipātadhammo niyato sambodhiparāyaṇo ti (D.2.93).

Illustration: parāyaṇa, destiny

You discern the possible places of rebirth and the afterlife destinations for the world [of beings] including the devas.
☸ Tuvaṃ hi lokassa sadevakassa gatiṃ pajānāsi parāyaṇañca (Sn.v.377).

Illustration: parāyaṇaṃ, destined

Knowing all stations for the stream of consciousness, the Perfect One knows [the stream of consciousness], whether it is established in this world, or liberated [from perceptually obscuring states], or destined to be so liberated.
☸ Viññāṇaṭṭhitiyo sabbā abhijānaṃ tathāgato
Tiṭṭhantamenaṃ jānāti vimuttaṃ tapparāyaṇaṃ (Sn.v.1114).

*Pāsādika

Renderings

• pāsādika: beautifully behaved

• pāsādika: beautiful behaviour

• pāsādika: handsome

• pāsādika: beautiful

Illustrations

Illustration: pāsādikaṃ, beautifully behaved

You will see the Blessed One
☸ dakkhissasi tvaṃ soṇa taṃ bhagavantaṃ

who is beautifully behaved, faith inspiring,
☸ pāsādikaṃ pasādaniyaṃ

who has peaceful [mental] faculties and a peaceful mind,
☸ santindriyaṃ santamānasaṃ (Ud.58).

Illustration: apāsādike, unbeautiful behaviour

Five dangers of unbeautiful behaviour
☸ pañcime bhikkhave ādīnavā apāsādike.

• those without faith do not gain faith
☸ appasannā nappasīdanti

• some with faith start wavering
☸ pasannānañca ekaccānaṃ aññathattaṃ hoti

• the Teacher’s training system is not fulfilled
☸ satthusāsanaṃ akataṃ hoti

• later disciples follow one’s example
☸ pacchimā janatā diṭṭhānugatiṃ āpajjati

• one’s mind does not become serene
☸ cittamassa nappasīdati (A.3.255).

Illustration: pāsādike, beautiful behaviour

Five advantages of beautiful behaviour
☸ pañcime bhikkhave ānisaṃsā pāsādike

• those without faith gain faith
☸ appasannā pasīdanti

• there is an increase of those with faith
☸ pasannānañca bhiyyobhāvo hoti

• the Teacher’s word is fulfilled
☸ satthusāsanaṃ kataṃ hoti

• later disciples follow one’s example
☸ pacchimā janatā diṭṭhānugatiṃ āpajjati

• one’s mind becomes serene
☸ cittamassa pasīdati (A.3.256).

Illustration: pāsādikassa, beautiful behaviour

Having in many ways spoken in praise of being easy to support and help, of fewness of needs, of being content [with what is paltry and easily gotten], of erasing defilements, of austerity, of beautiful behaviour, of a dwindling away of the five grasped aggregates, of the exertion of energy,
☸ anekapariyāyena subharatāya supposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa viriyārambhassa vaṇṇaṃ bhāsitvā (Vin.1.45).

Illustration: pāsādikaṃ, beautifully behaved

In this regard, some person is beautifully behaved whether walking towards or away, looking at or away, flexing or extending his arms, or carrying his robes and bowl
☸ Idha bhikkhave ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ sammiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ (A.2.104).

Illustration: pāsādikaṃ, beautifully behaved

With a person who is beautifully behaved in every respect, one’s mind becomes serene.
Samantapāsādikaṃ āvuso puggalaṃ āgamma cittaṃ pasīdati (A.3.190).

Illustration: pāsādikānaṃ, beautifully behaved

Chief of those who is beautifully behaved in every respect is Upasena Vaṅgantaputta.
☸ Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto (A.1.24).

Illustration: pāsādikataro, handsome

The more the devas complained, muttered, and grumbled, the more lovely, attractive, and handsome the yakkha became.
☸ Yathā yathā kho bhikkhave devā tāvatiṃsā ujjhāyanti khīyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca (S.1.237).

Illustration: pāsādikaṃ, beautiful

Therefore their [way of] walking, eating, and conducting themselves was beautiful. Their [way of] deportment was smooth, like a stream of oil.
☸ Tato pāsādikaṃ āsi gataṃ bhuttaṃ nisevitaṃ
Siniddhā teladhārā va ahosi iriyāpatho (Th.v.927).

Illustration: pāsādikā, beautiful

How delightful is the moonlit night!
☸ ramaṇīyā vata bho dosinā ratti

How lovely is the moonlit night!
☸ abhirūpā vata bho dosinā ratti

How attractive is the moonlit night!
☸ dassanīyā vata bho dosinā ratti,

How beautiful is the moonlit night!
☸ pāsādikā vata bho dosinā ratti (D.1.47).

Illustration: pāsādikaṃ, beautifully

Venerable Pukkusāti spent most of the night seated in meditation. Then the Blessed One thought ‘This noble young man behaves beautifully
☸ Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi. Atha kho bhagavato etadahosi pāsādikaṃ nu kho ayaṃ kulaputto iriyati (M.3.238).

Illustration: pāsādikaṃ, beautiful

Beautiful and delightful indeed is this mango grove.
☸ pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ (A.4.355).

Illustration: pāsādikāsi, beautiful

You are beautiful, noble Isidāsī. Your youth is still unfaded.
☸ Pāsādikāsi ayye Isidāsī vayopi te aparihīno (Thī.v.402).

Illustration: pāsādikaṃ, beautiful

A beautiful woodland grove with a clear-flowing river
☸ pāsādikañca vanasaṇḍaṃ nadiñca sandantiṃ (M.1.167).

*Piya

Renderings

• piya: agreeable

• piya: beloved

Introduction

Two spheres: sattā vā piyā, sankhārā vā piyā

PED accepts the two applications of piya noted in the commentary, viz: dve piyā: sattā vā piyā sankhārā vā piyā, with reference to 1) living beings, 2) sensations.

We likewise recognise this division.

1) Beings are beloved or unbeloved.

2) Sense impression is agreeable or disagreeable.

In the context of ascetic renunciation, ‘beloved’ fits better than ‘agreeable’:

• The sage is not attached in any way. He does not hold anything as either beloved or unbeloved.
☸ Sabbattha muni anissito na piyaṃ kubbati no pi appiyaṃ (Sn.v.811).

• Therefore hold nothing beloved. Separation from the beloved is wretched.
☸ Tasmā piyaṃ na kayirātha piyāpāyo hi pāpako (Dh.v.211).

Illustrations

Illustration: piyaṃ, agreeable

I recall that for a long time I experienced the desirable, likeable, agreeable, and pleasing karmic consequences of meritorious deeds.
☸ abhijānāmi kho panāhaṃ bhikkhave dīgharattaṃ katānaṃ puññānaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ vipākaṃ paccanubhūtaṃ (It.14-16).

Illustration: piya, agreeable

Taking delight in what is agreeable;
☸ piyarūpābhinandino (A.2.72).

Illustration: piyarūpaṃ, agreeable

So, too, whatever in the world [of phenomena] is agreeable and pleasing is called a thorn in the [terminology of the] Noble One’s training system.
☸ evaṃ kho bhikkhave yaṃ loke piyarūpaṃ sātarūpaṃ ayaṃ vuccati ariyassa vinaye kaṇṭako (S.4.189).

Illustration: piya, agreeable

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect,
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto (Th.v.98).

Illustration: piyarūpe, agreeable

In seeing a visible object via the visual sense a bhikkhu is attached to an agreeable visible object and troubled by a disagreeable visible object.
☸ So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati appiyarūpe rūpe vyāpajjati (M.1.266).

Illustration: piyaṃ, agreeable

If someone destroyed my well-being by lying to me it would not be agreeable and pleasing to me.
☸ yo kho me musāvādena atthaṃ bhañjeyya na me taṃ assa piyaṃ manāpaṃ (S.5.354).

Illustration: piyaṃ, beloved

Their only son, beloved and dear
☸ taṃ ekaputtakaṃ piyaṃ manāpaṃ (S.2.98).

Illustration: piyaṃ, beloved

Having abandoned the household life and gone forth [into the ascetic life], having abandoned their beloved sons and cattle
☸ Hitvā agāraṃ pabbajitā hitvā puttaṃ pasuṃ piyaṃ (S.1.15).

Illustration: piyataro, more beloved

―Is there, Mallikā, anyone more beloved to you than yourself?
☸ atthi nu kho te mallike ko cañño attanā piyataro ti?

―There is no one, great king, more beloved to me than myself. But is there anyone, great king, more beloved to you than yourself?
☸ Natthi kho me mahārāja ko cañño attanā piyataro. Tuyhaṃ pana mahārāja atthañño koci attanā piyataro ti?

―For me too, Mallikā, there is no one more beloved to me than myself.
☸ Mayhampi kho mallike natthañño koci attanā piyataroti.

Then the Blessed One... recited this verse:

Having traversed all quarters with the mind,
☸ Sabbā disā anuparigamma cetasā

One finds nowhere anyone more beloved to oneself than oneself.
☸ Nevajjhagā piyataramattanā kvaci

Others hold themselves likewise beloved;
☸ Evaṃ piyo puthu attā paresaṃ

Hence one who loves himself should not harm others.
☸ Tasmā na hiṃse paraṃ attakāmo ti (S.1.75).

Illustration: piyassa, beloved

• He has harmed, is harming, or will harm someone beloved and dear to me. Thinking thus, one arouses resentment.
☸ Piyassa me manāpassa anatthaṃ acarīti... caratīti... carissatīti āghātaṃ bandhati

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. Thinking thus, one arouses resentment.
☸ Appiyassa me amanāpassa atthaṃ acari... carati... carissatīti āghātaṃ bandhati (A.5.150; D.3.263).

Illustration: piyāppiyaṃ, beloved or unbeloved

Those who have abandoned both sensuous yearning and anger, whose minds are at peace with all states of individual existence, live the religious life in the world unattached. Nothing is beloved or unbeloved for them.
☸ Kāmakopappahīnā ye santacittā bhavābhave
Caranti loke asitā natthi tesaṃ piyāppiyaṃ (Th.v.671).

*Puthujjana

Renderings

• puthujjana: Everyman

• puthujjana: common man

Introduction

Puthujjana vs. ariyasāvaka

Puthujjano usually occurs in the suttas as assutavā puthujjano, the ignorant Everyman. The assutavā puthujjano is repeatedly contrasted with the learned noble disciple, sutavā ariyasāvako.

Puthujjana: options

Because puthujjano usually occurs with an adjective like assutavā, rendering it as ‘common man’ or ‘ordinary person’ is avoided here, because it results in double adjectives. The assutavā puthujjano would be an ‘ignorant, ordinary person’ or an ‘ignorant, common man,’ which are clumsy and condemnatory.

Words like ‘commoner’ or ‘plebeian’ are unuseable because they designate members of a lower social class, where puthujjano implies averageness without implications of class.

Puthujjana: the Everyman

Everyman is the allegorical character in The Summoning of Everyman, a 15th Century morality play in which the central figure represents the common man. The spelling is either ‘everyman’ or ‘Everyman.’ Capitalisation is chosen here because it emphasises the individuality of the ordinary man, his helplessness, and pitifulness.

Puthujjano: contexts without an adjective

Where puthujjana occurs without an adjective, we render it ‘common man.’ As a plural we render it ‘common men’:

• The foolish common men who cherish this [wretched human] body
☸ Yemaṃ kāyaṃ mamāyanti andhabālā puthujjanā (Th.v.575).

The Summoning of Everyman: synopsis

The synopsis of the play The Summoning of Everyman is this:

God commands Death to summon Everyman to make his final reckoning. Death allows Everyman a companion for the journey to speak for his virtues. Most of Everyman’s friends refuse to accompany him, for example Fellowship, who represents Everyman's friends, and Kindred, who represents his family.

Goods refuses, saying that since Everyman was so devoted to gathering Goods, but never shared them, Goods' presence would make God's judgement more severe.

Good Deeds says she is too weak to go because Everyman has never appreciated her. But, in the presence of Confession, Everyman repents of his sins, and as a result, Good Deeds becomes strong enough to accompany him on his final journey. Everyman then climbs into his grave with Good Deeds. They ascend into heaven where they are warmly welcomed.

The play closes with the Doctor, representing a scholar, explaining the moral: in the end, man will only have Good Deeds to accompany him beyond the grave.

About the author of the play, nothing is known.

Illustrations

Illustration: Everyman

When the ignorant Everyman is affected by unpleasant bodily sense impression, he grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment. This is called the ignorant Everyman who has not risen up in the bottomless abyss, one who has not gained a foothold.
☸ Assutavā bhikkhave puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayaṃ vuccati bhikkhave assutavā puthujjano pātāle na paccuṭṭhāsi gādhañca nājajhagā (S.4.207).

Illustration: Everyman

The ignorant Everyman is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is not freed, I declare, from suffering.
☸ assutavā puthujjano na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccati dukkhasmā ti vadāmi (M.1.8).

Illustration: Everyman

Engaged in sensuous quests, the ignorant Everyman conducts himself wrongly in three ways: by body, speech, and mind.
Kāmapariyesanaṃ bhikkhave pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati: kāyena vācāya manasā (S.2.152).

Illustration: Everyman

The ignorant Everyman has no faith in the Buddha. When he considers within himself that lack of faith in the Buddha, there is fright, trepidation, and fear of death and the future life.
assutavā puthujjano buddhe appasādena samannāgato hoti. Tañca panassa buddhe appasādaṃ attani samanupassato hoti uttāso hoti chambhitattaṃ hoti samparāyikaṃ maraṇabhayaṃ (S.5.386).

Illustration: Everyman

The ignorant Everyman, who has no regard for the Noble Ones or for spiritually outstanding people, and who is ignorant of and uninstructed in their teaching, considers bodily form to be the [absolute] Selfhood.
☸ Assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati (S.4.286-7).

Illustration: Everyman

When [bodily form] has been explained, taught, proclaimed, established, disclosed, analysed, and elucidated by the Perfect One, whoever does not know or see it [according to reality], what can I do with that foolish, blind, sightless, unknowing, unseeing Everyman?
☸ Yo bhikkhave tathāgatena evaṃ ācikkhiyamāne desiyamāne paññāpiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkayiramāne na jānāti na passati tamahaṃ bhikkhave bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomī (S.3.139-40).

Illustration: Everyman

The ignorant Everyman does not restrain the six senses [from grasping, through mindfulness]; he indulges himself as much as he likes in the five varieties of sensuous pleasure.
☸ assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati (S.4.196).

Illustration: common man

The pursuit of sensuous pleasures, which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being.
☸ yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito (Vin.1.10).

Illustration: common man

‘The man ignorant of the path’ represents the common man.
☸ puriso amaggakusalo ti kho tissa puthujjanassetaṃ adhivacanaṃ (S.3.109).

Illustration: common man

One who has faith in [the significance of] these teachings and is intent on them is called a ‘faith follower,’ one who has entered the way of rightness [comprised of spiritually wholesome factors], entered the plane of spiritually outstanding people, transcended the plane of the common man.
☸ Yo bhikkhave ime dhamme evaṃ saddahati adhivuccati ayaṃ vuccati saddhānusārī okkanto sammattaniyāmaṃ sappurisabhumiṃ okkanto vītivatto puthujjanabhumiṃ (S.3.225).

Illustration: common man

Whoever formerly fared alone who then pursues sexual intercourse, in the world is called a ‘lurching vehicle,’ ‘contemptible,’ a ‘common man.’
☸ Eko pubbe caritvāna methunaṃ yo nisevati
Yānaṃ bhantaṃ va taṃ loke hīnamāhu puthujjanaṃ (Sn.v.820).

Illustration: common man

I will not think those kinds of thought which are low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being.
☸ ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā... iti evarūpe vitakke na vitakkessāmī ti (M.3.114).

*Purakkhata

Renderings

• purekkharoti: to esteem, or [much] esteem

• purakkhatvā: facing

• purakkhatvā: putting at the front

• purakkhatvā: giving precedence

• purakkhatvā: esteeming

• purakkhatvā: revering

• purakkhata: esteemed

• purakkhata: exposed

• purakkhata: led on

• purakkhata: accompanied

• purakkhata: followed

• purakkhata: revered

• purakkhata: hoped for

• purakkhata: at the head of

• purakkhata: in front of

• purakkhata: given precedence

Introduction

Purekkharoti and purakkharoti

That purekkharoti and purakkharoti are variant spellings is supported by PED and Bodhi (CDB p.1049 n.25).

Purekkharoti: verb

Purakkharoti (‘to esteem’) occurs just once in the scriptures as follows:

• They neither conceive [views], nor [at all] esteem them.
☸ Na kappayanti na purekkharonti (Sn.v.803).

It occurs more frequently as the absolutive (purakkhatvā) or past participle (purakkhato).

Purakkhatvā: absolutive

The absolutive purakkhatvā is used with the accusative case, and has five meanings which can be illustrated as follows:

1) ‘face’: facing the Blessed One
☸ bhagavantaṃ yeva purakkhatvā (D.3.208).

2) ‘put at the front’: bhikkhus putting me at the front
☸ mameva bhikkhū purakkhatvā (M.1.28).

3) ‘give precedence’: giving precedence to Venerable MahāMoggallāna
☸ āyasmantaṃ mahāmoggallānaṃ purakkhatvā (M.1.253).

4) ‘esteem’: esteeming wisdom
☸ Paññaṃ purakkhatvā (Sn.v.969).

5) ‘revere’: we shall abide revering you
☸ Purakkhatvā vihassāma (Thī.v.121).

Purakkhato: past participle

The past participle forms (1) adjectives (2) adverbs and (3) prepositions. It occurs with six cases: nominative, accusative, instrumental, genitive, dative, and locative, though in tappurisa compounds the case ending is elided. Duroiselle illustrates elision with two examples:

1) araññaṃ gato becomes araññagato;

2) buddena bhāsito becomes buddhabhāsito (PGPL, Para.545).

The past participle has nine meanings:

1) ‘[much] esteemed’: [much] esteemed doctrines
☸ dhammā purakkhatā (Sn.v.784).

2) ‘exposed’: he is exposed to cold and heat
☸ sītassa purakkhato uṇhassa purakkhato (M.1.85).

3) ‘led on’: people led on by craving scurry about like hunted hares.
☸ Tasiṇāya purakkhatā pajā parisappanti saso va bādhito (Dh.v.342).

4) ‘accompanied’: accompanied by a crowd of slave women
☸ dāsīgaṇapurakkhatā (Th.v.299).

5) ‘followed’: followed by flies
☸ makkhikāhi purakkhato (A.1.281).

6) ‘revered’: he is revered by the heavenly musicians
☸ gandhabbehi purakkhato (D.3.197).

7) ‘at the head of’: at the head of a group of elephants
☸ nāgasaṅghapurakkhato (Sn.v.420-1).

8) ‘in front of’: in front of the assembly of bhikkhus
☸ bhikkhusaṅghapurakkhato (Sn.v.1015).

9) ‘give precedence’: he is given precedence amongst the group of bhikkhus
☸ purakkhato bhikkhugaṇassa majjhe (D.2.135).

Purekkharāno

Purekkharāno means one who either 1) nurses hopes or 2) esteems views:

1) And how does one nurse hopes [for the future]? In this regard, some person thinks: May my bodily form be thus in the future; sense impression; perception; mental factors; fields of sensation.
☸ Kathañca gahapati purekkharāno hoti: idha gahapati ekaccassa evaṃ hoti: evaṃrūpo siyaṃ anāgatamaddhānaṃ evaṃvedano siyaṃ anāgatamaddhānaṃ evaṃsañño siyaṃ anāgatamaddhānaṃ evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ evaṃviññāṇo siyaṃ anāgatamaddhānanti (S.3.11).

2) He [much] esteems the dogmatic view he has conceived.
☸ pakappitaṃ diṭṭhiṃ purekkharāno (Sn.v.910).

Esteem qualified

Webster’s Dictionary says ‘regard’ is usually qualified: ‘he is not highly regarded in the profession.’ But the same applies to ‘esteem’: ‘he is not highly esteemed in the profession.’ We therefore render purekkharoti as ‘to esteem’, or ‘to [much] esteem’, or ‘to [at all] esteem’:

• They neither conceive [views], nor [at all] esteem them.
☸ Na kappayanti na purekkharonti (Sn.v.803).

Illustrations: absolutive

Illustration: purakkhatvā, facing (+accusative)

The community of bhikkhus... sat down along the western wall facing east, facing the Blessed One.
☸ Bhikkhusaṅgho... pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃ yeva purakkhatvā (D.3.208-9).

Illustration: purakkhatvā, facing (+accusative)

Bhikkhus, most of the gods from the ten thousandfold multi-universe system have assembled...
☸ yebhuyyena bhikkhave dasasu lokadhātūsu devatā sannipatitā honti...

Devas dependent on the moon have come, facing the moon.
☸ Candassūpanisā devā candamāguṃ purakkhatvā.

Devas dependent on the sun have come, facing the sun.
☸ Suriyassūpanisā devā suriyamāguṃ purakkhatvā (D.2.259).

Illustration: purakkhatvā, put in front (+accusative)

A certain bhikkhu might wish: ‘Oh that the bhikkhus might enter the village for alms putting me always at the front, not some other bhikkhu!’ And it is possible that the bhikkhus enter the village for alms putting some other bhikkhu always at the front, not that bhikkhu.
☸ aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyun ti (M.1.28).

Illustration: purakkhatvā, giving precedence to (+accusative)

Then Sakka, Lord of the Devas, and the Great King Vessavaṇo approached the Vejayanta Palace, giving precedence to Venerable MahāMoggallāna.
☸ Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu (M.1.253).

Illustration: purakkhatvā, esteeming (+accusative)

Esteeming wisdom and rapture that is virtuous, he should conquer those adversities.
☸ Paññaṃ purakkhatvā kalyāṇapīti vikkhambheyya tāni parissayāni (Sn.v.969).

Illustration: purakkhatvā, revering (+accusative)

We shall abide revering you like the Tāvatiṃsā devas revering Inda, invincible in war.
☸ Indaṃca tidasā devā saṅgāme aparājitaṃ purakkhatvā vihassāma (Thī.v.121).

Illustrations: past participle, noun

Illustration: purakkhataṃ, hoped for

The person―before the body’s destruction―who is freed of craving, who is not attached to the past, not to be reckoned in terms of the present, and for whom there is nothing hoped for [in the future];
☸ Vītataṇho purā bhedā pubbamantamanissito
Vemajjhe nupasaṅkheyyo tassa natthi purakkhataṃ (Sn.v.849).

Illustrations: past participle, adverb

Illustration: purakkhato, accompanied (adverb)

They go to different countries, wandering unrestrained. If they lose their inward collectedness, what good will this international travelling do? Therefore one should eliminate [such] harmful conduct. One should meditate unaccompanied.
☸ Nānājanapadaṃ yanti vicarantā asaṃyatā
Samādhiñca virādhenti kiṃsu raṭṭhacariyā karissati
Tasmā vineyya sārambhaṃ jhāyeyya apurakkhato ti (Th.v.37).

Illustration: purakkhato, accompanied (adverb)

Having renounced [the household life] in faith, a novice bhikkhu newly gone forth [into the ascetic life] who is knowledgeable about what is allowable and unallowable [according to the code of discipline] should [then] live the religious life unaccompanied.
☸ Saddhāya abhinikkhamma navapabbajito navo
Kappākappesu kusalo careyya apurakkhato (Th.v.251).

Illustrations: past participle+nominative

Illustration: purakkhatā, [much] esteemed (+nominative)

He whose [much] esteemed doctrines are conceived and contrived is not spiritually cleansed.
☸ Pakappitā saṅkhatā yassa dhammā purakkhatā santi avīvadātā (Sn.v.784).

Illustrations: past participle+accusative

Illustration: purakkhatā, led on from (+accusative)

Repeatedly, led on [by uninsightfulness into reality] from one state of individual existence to another in the sphere of personal identity, not transcending personal identity, they pursue birth and death.
☸ Kālaṃ kālaṃ bhavābhavaṃ sakkāyasmiṃ purakkhatā avitivattā sakkāyaṃ jātimaraṇasārino (Thī.v.199).

COMMENT

[By uninsightfulness into reality], by comparison with:

1) Led on within the round of birth and death [by uninsightfulness into reality].
☸ Saṃsārena purakkhato (Th.v.1174).

Commentary to Th.v.1174: Saṃsārena purakkhato saṃsārabandhanaavijjādinā purakkhato.

2) Led on by uninsightfulness into reality, [such] beings follow the round of birth and death, and go to rebirth and death.
☸ avijjāya purakkhatā sattā gacchanti saṃsāraṃ jātimaraṇagāmino (A.2.12).

Illustration: purakkhatā, led on from (+accusative)

Those borne by the flood of sensuous pleasure, not profoundly understanding sensuous pleasure, having acquiesced in [the perception of] time, are [by uninsightfulness into reality] led on within the round of birth and death from one state of individual existence to another.
☸ Tesaṃ kāmoghavuḷhānaṃ kāme aparijānataṃ
Kālaṃ gatiṃ bhavābhavaṃ saṃsārasmiṃ purakkhatā (A.3.69).

Illustrations: past participle+instrumental

Illustration: purakkhato, led on by (+instrumental)

Previously content with making sacrifices, led on by the phenomenon of sensuous pleasure, I subsequently rooted out desire and hatred, and delusion, too.
☸ Pubbe yaññena santuṭṭho kāmadhātupurakkhato
Pacchā rāgañca dosañca mohaṃ cā pi samūhaniṃ (Th.v.378).

Kassapa of Uruvelā said brahmanic sacrifices were impure because they involved sensuous pleasures, as follows:

• ‘Brahmanic sacrifices glorify sights and sounds, also flavours, sensuous pleasures, and women. Recognising that this was a spiritual stain amidst objects of attachment I lost my taste for sacrifices and offerings.’
☸ Rūpe ca sadde ca atho rase ca kāmitthiyo cābhivadanti yaññā
Etaṃ malan ti upadhīsu ñatvā tasmā na yiṭṭhe na hute arañjin ti (Vin.1.36).

Illustration: purakkhato, led on by (+instrumental)

Camouflaged by skin, the body is not seen according to reality.
☸ Chaviyā kāyo paṭicchanno yathābhūtaṃ na dissati.

The fool, led on by uninsightfulness into reality, thinks it exquisite.
☸ Subhato naṃ maññati bālo avijjāya purakkhato (Sn.v.194 and Sn.v.199).

Illustration: purakkhatā, led on by (+instrumental)

People led on by craving scurry about like hunted hares.
☸ Tasiṇāya purakkhatā pajā parisappanti saso va bādhito (Dh.v.342).

Illustration: purakkhato, led on by (+instrumental)

He does not understand the true teaching. Led on within the round of birth and death [by uninsightfulness into reality], he follows a path leading downwards, a crooked path, a wrong path.
☸ Neso passati saddhammaṃ saṃsārena purakkhato
Adhogamaṃ jimhapathaṃ kummaggamanudhāvati (Th.v.1174).

COMMENT

Saṃsārena purakkhato: ‘led on within the round of birth and death [by uninsightfulness into reality].’ Commentary to Th.v.1174: Saṃsārena purakkhato saṃsārabandhanaavijjādinā purakkhato.

Illustration: purakkhato, followed by (+instrumental)

Whether in the village or the forest, the unwise foolish person, not having gained peace for himself, goes around followed by flies.
☸ Gāme vā yadi vāraññe aladdhā samamattano
Pareti bālo dummedho makkhikāhi purakkhato (A.1.281).

Illustration: purakkhatā, accompanied by (+instrumental)

Covered with silver [ornaments], accompanied by a crowd of slave women, carrying our child upon her hip, my ex-wife approached me.
☸ Jātarūpena pacchannā dāsīgaṇapurakkhatā
Aṅkena puttamādāya bhariyā maṃ upāgami (Th.v.299).

Illustration: purakkhato, accompanied by (+instrumental)

Householder, suppose a man borrowed money, a fancy carriage and jewellery and earrings
☸ Seyyathā pi gahapati puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poroseyyaṃ pavaramaṇikuṇḍalaṃ.

and accompanied and surrounded by those borrowed goods he went to the marketplace.
☸ So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya (M.1.366).

Illustration: purakkhato, accompanied by (+instrumental)

You will look glorious accompanied and surrounded by celestial maidens.
☸ Purakkhato parivuto devakaññāhi sobhasī ti (S.1.200).

Illustration: purakkhato, accompanied by (+instrumental)

One should not live the religious life accompanied by a group.
☸ Na gaṇena purakkhato care (Th.v.1051-2).

Illustration: purakkhato, accompanied by (+instrumental)

Dwelling in the woods which resound with the cries of peacocks and herons, being accompanied by leopards and tigers.
☸ Mayūrakoñcābhirutamhi kānane dīpīhi vyagghehi purakkhato vasaṃ (Th.v.1113).

Illustration: purakkhato, revered by (+instrumental)

Lord of the heavenly musicians, Dhataraṭṭha is his name, enjoys their songs and dances. He is revered by the heavenly musicians.
☸ Gandhabbānaṃ ādhipati dhataraṭṭho ti nāma so
Ramatī naccagītehi gandhabbehi purakkhato (D.3.197).

Illustrations: past participle+genitive

Illustration: purakkhataṃ, revered by (+genitive)

Then at daybreak, towards sunrise, Inda and Brahmā came and rendered me honour with joined palms.
☸ Tato ratyā vivasane suriyassuggamanaṃ pati
Indo brahmā ca āgantvā maṃ namassiṃsu pañjalī.

Then seeing me revered by a group of devas, giving a smile, the Teacher said this:
☸ Tato disvāna maṃ satthā devasaṅghapurakkhataṃ
Sitaṃ pātukaritvāna imamatthaṃ abhāsatha (Th.v.628-630).

Comment:

Words denoting honour or veneration take a genitive or instrumental:

• gāmassa/gāmena pūjito: honoured by/of the village

• rañño mānito: revered by/of the king (PGPL, Para 595).

Illustration: purakkhato, at the head of (+genitive)

You are like a warrior who glorifies the van of the army, at the head of a group of elephants
☸ khattiyo sohayanto aṇīkaggaṃ nāgasaṅghapurakkhato (Sn.v.420-1).

Illustration: purakkhato, at the head of (+genitive)

The Enlightened One looks absolutely glorious at the head of the assembly of bhikkhus.
☸ Sobhati vata sambuddho bhikkhusaṅghapurakkhato (S.1.192).

Illustration: purakkhataṃ, at the head of (+genitive)

Then I saw at the head of a group of bhikkhus the Perfectly Enlightened One, the great Hero, entering [Rājagaha], the supreme city of the Magadhas.
☸ Athaddasāsiṃ sambuddhaṃ bhikkhusaṅghapurakkhataṃ
Pavisantaṃ mahāvīraṃ magadhānaṃ puruttamaṃ (Th.v.622).

Illustration: purakkhato, in front of (+genitive)

At that time the Blessed One was in front of the assembly of bhikkhus, explaining the teaching to the bhikkhus.
☸ Bhagavā ca tamhi samaye bhikkhusaṅghapurakkhato
Bhikkhunaṃ dhammaṃ deseti (Sn.v.1015).

Illustration: purakkhato, in front of (+genitive)

That is the Blessed One, great king, beside the middle pillar, facing east, sitting in front of the assembly of bhikkhus.
☸ Eso mahārāja bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā ti (D.1.50).

Illustrations: past participle+dative

Illustration: purakkhato, exposed to (+dative)

Due to whatever craft by which a noble young man makes his living... he is exposed to cold and heat, he is injured by contact with horseflies, mosquitoes, wind, sun, and snakes
☸ Idha bhikkhave kulaputto yena sippaṭṭhānena jīvikaṃ kappeti... sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasiriṃsapasamphassehi rissamāno... (M.1.85).

Comment:

The Dative is governed by verbs expressing injury. For example:

• the flood has injured the country
☸ duhayati disānaṃ ogho (PGPL, Para 597).

Illustration: purakkhato, exposed to (+dative)

There are these six disadvantages attached to haunting the streets at unfitting times...
☸ Cha kho'me gahapatiputta ādīnavā vikālavisikhācariyānuyoge...

... one is exposed to many unpleasant things.
☸ bahūnañca dukkhadhammānaṃ purakkhato hoti (D.3.183).

Illustrations: past participle+locative

Illustration: purakkhato, given precedence amongst (+locative)

When he had bathed and drunk, the Teacher crossed over. He is given precedence amongst the group of bhikkhus.
☸ Nahātvā ca pītvā cudatāri satthā purakkhato bhikkhugaṇassa majjhe (D.2.135).

*Pūtimutta

Renderings

• pūtimutta: concentrated urine

Introduction

Pūtimutta is not ‘rotten urine’

Pūti can mean rotten:

• bones rotted and crumbled to dust
☸ aṭṭhikāni pūtīni cuṇṇakajātāni (M.1.89).

• beings born in a rotten fish, in a rotten corpse, in rotten porridge
☸ sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā (M.1.73).

But pūtimutta, a consumable medicine, would not be ‘rotten urine’ because:

1) rotten urine would likely be poisonous.

2) the medicinal effectiveness of any product would hardly be improved by allowing it to rot.

3) Allowing urine to ‘ferment’ would require sterile equipment, and the Buddha made no allowance for any such equipment. Further, accumulating clay or shell vessels would be an impossible and ridiculous burden for bhikkhus living at the roots of trees. Thus pūtimutta was likely a product to be consumed without storage.

PED calls pūtimutta strong-smelling urine.

Pūtimutta is ordinary urine

Pūtimutta is likely the same as ordinary urine (mutta) because both are used in the treatment of jaundice:

• Now at that time a certain bhikkhu had jaundice. They informed the Blessed One about it. [He said:] “I allow you, bhikkhus, to make him drink [a compound of] urine (mutta) and yellow myrobalan.”
☸ Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi bhikkhave muttaharīṭakaṃ pāyetun ti (Vin.1.206).

• Suppose there were concentrated urine (pūtimuttaṃ) mixed with various medicines, and a man came sick with jaundice...
☸ Seyyathāpi bhikkhave pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ atha puriso āgaccheyya paṇḍurogī (M.1.316).

Pūtimutta has no medicinal properties

Pūtimutta likely has no medicinal properties for several reasons:

1) In the previous paragraph, the phrase pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ suggests that urine is merely a vehicle for medicinal substances.

2) Pūtimutta is nowhere prescribed by the Buddha as a treatment in itself, but only together with other substances, for example with jaundice above, or for the treatment of snakebite, where it is the base into which dung, ashes, and clay can be mixed (Vin.1.206).

3) Pūtimutta is linked in medicinal importance with ghee, butter, oil, honey, and molasses.

• Going forth [into the ascetic life] is with the support of pūtimutta as medicine. You should make an effort with this for the rest of your life. The extra requisites are ghee, butter, oil, honey, and molasses.
☸ Pūtimuttabhesajjaṃ nissāya pabbajjā. Tattha te yāvajīvaṃ ussāho karaṇiyo. Atirekalābho sappi navatītaṃ telaṃ madhu phāṇitanti. (Vin.1.58).

Ghee, butter, oil, honey, and molasses are ‘medicinal’ only in respect of their nutritive properties:

• These five remedies, that is to say ghee, fresh butter, oil, honey, molasses, are remedies and are also agreed upon as remedies, and although they serve as nutriment for people yet they cannot be reckoned as substantial food.
☸ imāni kho pañca bhesajjāni seyyathīdaṃ sappi navanītaṃ telaṃ madhu phāṇitaṃ bhesajjāni ceva bhesajjasammatāni ca lokassa āhāratthañca pharanti na ca oḷāriko āhāro paññāyati (V.1.200).

It is accordance with this to regard pūtimutta as useful only for its nutritive properties, which we will consider below.

4) When the Buddha was sick his resource was often simply hot or tepid water. For example, Upavāna was the Buddha’s attendant at a time when he was affected by ‘winds.’

• Please, find me some hot water.
☸ ingha me uṇh'odakaṃ jānāhi (S.1.174).

Some of the water was for bathing, and some for drinking with molasses. Then, again, after consuming Cunda’s sūkaramaddava, and being attacked a painful and bloody illness, sitting at the root of a tree, he said:

• Ānanda, please bring me water. I am thirsty, Ānanda, and need [something] to drink.
☸ iṅgha me tvaṃ ānanda pānīyaṃ āhara pipāsito'mhi ānanda pivissāmī ti (D.2.128).

Pūtimutta: not cows’ urine

• In the category of remedies, pūtimutta is paltry, easily gotten, and blameless.
☸ Pūtimuttaṃ bhikkhave bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ (A.2.27).

Because pūtimutta is said to be easily gotten, it is unlikely that cows’ urine is meant. This would be awkward, ridiculous, and potentially dangerous to collect, especially by bhikkhus living solitary lives in the forest.

Pūtimutta: source of ketone bodies and electrolytes

Venerable Kassapa fasted during illness (Ud.4), and his Theragāthā verses show that he keenly promoted pūtimutta (Th.v.1057). Drinking urine would preserve electrolytes, particularly sodium, potassium, calcium, magnesium, and phosphorus. The kidney’s ability to retain these electrolytes takes up to ten days to adjust to fasting conditions. Drinking urine would reduce these obligatory losses and may therefore help prevent the refeeding syndrome which we discuss below:

• Early in fasting, weight loss is rapid... During the period of rapid weight loss, there is significant negative sodium balance, probably due to losses of the sodium salts of keto acids in the urine. (Fasting: The History, Pathophysiology, and Complications: Kerndt et al, West J Med 1982.)

• Potassium losses decrease after ten days of fasting though some losses persist. Magnesium, calcium, and phosphorous losses are minimal after the first week. (Fasting: The History, Pathophysiology, and Complications: Kerndt et al, West J Med 1982.)

• Renal potassium conservation develops relatively slowly in response to decreases in dietary potassium and is far less efficient than the kidneys’ ability to conserve sodium. (www. merckmanuals.com.)

• Obligatory renal K+ loss is around 15 mmol/day, so it is reasonable to consider the minimal K+ intake necessary to maintain an extracellular fluid K+ within the normal range to be at least 25 mmol/day. (Core Concepts in the Disorders of Fluid, Electrolytes and Acid-Base Balance, ed. Mount et al., Springer 2013)

Pūtimutta: rules on offering

Pūtimutta can be consumed by bhikkhus without needing to be formally offered:

• I allow that [item] which one receives while producing it as having been properly received while being produced. It does not need to be received again.
☸ Anujānāmi bhikkhave yaṃ karonto patigaṇhāti sveva paṭiggaho kato hoti. Na puna paṭiggahāpetabbo ti (Vin.1.206).

Danger of consuming urine

Some drugs are excreted in urine in their active form, for example, atenolol, cimetidine, digoxin, penicillin, quinine, salicylate, tetracycline, and thiazide diuretics.

Danger of fasting

1) Re-feeding syndrome is a potentially fatal illness that can occur following 5-10 days of fasting, if food is introduced too suddenly, particularily in patients with a low body mass, and with previous malnourishment.

2) Its hallmark is hypophosphataemia due to the insulin surge.

3) It may also involve alteration in sodium, potassium, calcium, and magnesium balances; and in glucose, protein, and fat metabolism.

4) Refeeding should be started at no more than 50% of energy requirements, then gradually increased over 4-7 days.

5) Rehydration should be done cautiously.

7) Thiamine (vitamin B1, 200-300mg daily) supplementation should be used for at least 10 days to prevent Wernicke’s encephalopathy and Korsakoff’s syndrome.

Source: Refeeding syndrome: what it is, and how to prevent and treat it, Mehanna et al. British Medical Journal, June 2008.

Consuming urine: foul practice

The Buddha allowed concentrated urine to be consumed, but it is nonetheless considered filthy practice:

• As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great practice of feeding on filth.
☸ yāvakīvañca me sāriputta sakaṃ muttakarīsaṃ apariyādiṇṇaṃ hoti sakaṃ yeva sudaṃ muttakarīsaṃ āhāremi. Idaṃ su me sāriputta mahāvikaṭabhojanasmiṃ hoti (M.1.79).

Uses of unconcentrated urine

1) Unconcentrated mid-stream urine is a sterile fluid that may be useful in treating superficial wounds. Concentrated urine would be too salty.

2) Water consumed from village wells during almsround could be a later source of liquid for the afternoon meditation period.

Illustrations

Illustration: pūtimutta, concentrated urine

Going forth [into the ascetic life] is with the support of concentrated urine as medicine. You should make an effort with this for the rest of your life.
☸ Pūtimuttabhesajjaṃ nissāya pabbajjā. Tattha te yāvajīvaṃ ussāho karaṇiyo (Vin.1.58).

Illustration: pūtimutta, concentrated urine

In the category of remedies, concentrated urine is paltry, easily gotten, and blameless.
☸ Pūtimuttaṃ bhikkhave bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ (A.2.27).

*Pema

Renderings

• pema: love

• pema: affection

• pema: devotion

• pema: dedication

• pemanīya: lovely

Illustrations

Illustration: pemaṃ, love

Before you saw Ciravāsi’s mother or heard about her, did you have any fondness, attachment, or love for her?
☸ yadā te ciravāsissa mātā adiṭṭhā āsi assutā ahosi ciravāsissa mātuyā chando vā rāgo vā pemaṃ vā ti (S.4.329-330).

Illustration: pemo, love

A bhikkhu has not got rid of attachment, fondness, love, thirst, passion, and craving regarding sensuous pleasures
☸ bhikkhu kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho (D.3.238).

Illustration: pemaṃ, love

Do what you have to do with my body, as you wish. There will be neither hatred nor love by me [of you] about that [or] on that account.
☸ Yaṃ vo kiccaṃ sarīrena taṃ karotha yadicchatha
Na me tappaccayā tattha doso pemañca hehiti (Th.v.719).

Illustration: pemato, love

From love come grief and fear. For one who is free of love there is neither grief nor fear.
☸ Pemato jāyati soko pemato jāyati bhayaṃ
Pemato vippamuttassa natthi soko kuto bhayaṃ (Dh.v.213).

Illustration: pemaṃ, love

There is great love for sons
☸ Puttesu ca vipulaṃ hoti pemaṃ (Sn.v.41).

Illustration: pemaṃ, love

Love for sons, bhante, cuts into the skin.
☸ Puttapemaṃ bhante chaviṃ chindati (Vin.1.83).

Illustration: pemaṃ, love

―Do your thoughts go to the one you love, Your Majesty?
☸ Āgamā kho tvaṃ mahārāja yathāpemaṃ ti?

―Bhante, Prince Udāyabhadda is dear to me.
☸ Piyo me bhante udāyibhaddo kumāro (D.1.50).

Illustration: pemaṃ, affection

1) Affection is born from affection
☸ pemā pemaṃ jāyati

2) Hatred is born from affection
☸ pemā doso jāyati

3) Affection is born from hatred
☸ dosā pemaṃ jāyati

4) Hatred is born from hatred
☸ dosā doso jāyati

1) How is affection born from affection?
☸ pemā pemaṃ jāyati?

In this regard, someone is likeable, loveable, and dear to another, so when others treat the former as likeable, loveable, and dear, the latter thinks: ‘He who is to me likeable, loveable, and dear is treated by others as likeable, loveable, and dear’ and he therefore evokes affection for them. Thus is affection born of affection.
☸ yo kho myāyaṃ puggalo iṭṭho kanto manāpo taṃ pare iṭṭhena kantena manāpena samudācarantī ti so tesu pemaṃ janeti.

2) How is hatred born from affection?
☸ Kathañca bhikkhave pemā doso jāyati?

In this regard, someone is likeable, loveable, and dear to another, so when others treat the former as unlikeable, unloveable, and loathsome, the latter thinks: ‘He who is to me likeable, loveable, and dear is treated by others as unlikeable, unloveable, and loathsome’ and he therefore evokes hatred for them. Thus is hatred born of affection.
☸ yo kho myāyaṃ puggalo iṭṭho kanto manāpo taṃ pare aniṭṭhena akantena amanāpena samudācarantī ti. So tesu dosaṃ janeti.

3) How is affection born from hatred?
☸ Kathañca bhikkhave dosā pemaṃ jāyati

In this regard, one person is unlikeable, unloveable, and loathsome to another person, so when others treat the former as unlikeable, unloveable, and loathsome, the latter thinks: ‘He who is unlikeable, unloveable, and loathsome to me is treated by others as unlikeable, unloveable, and loathsome’ and he therefore evokes affection for them. Thus is affection born of hatred.
☸ yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo taṃ pare aniṭṭhena akantena amanāpena samudācarantī ti so tesu pemaṃ janeti.

4) How is hatred born from hatred?
☸ Kathañca bhikkhave dosā doso jāyati?

In this regard, one person is unlikeable, unloveable, and loathsome to another person, so when others treat the former as likeable, loveable, and dear, the latter thinks: ‘He who is unlikeable, unloveable, and loathsome to me is treated by others as likeable, loveable, and dear’ and he therefore evokes hatred for them. Thus is hatred born of hatred.
☸ yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo taṃ pare iṭṭhena kantena manāpena samudācarantī ti. So tesu dosaṃ janeti (A.2.213-4).

Illustration: pema, affection

Those who have a degree of faith in me, a degree of affection for me, are all destined for heaven.
☸ yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyaṇā ti (M.1.141-2).

Illustration: pemaṃ, affection

The Blessed One has inspired in me
☸ ajanesi vata me bhante bhagavā samaṇesu

• an affection for ascetics
☸ samaṇapemaṃ

• faith in ascetics
☸ samaṇesu samaṇappasādaṃ

• a respect for ascetics
☸ samaṇesu samaṇagāravaṃ (M.1.368).

Illustration: pemaṃ, devotion

There is profound devotion to and faith in his preceptor
☸ upajjhāyamhi adhimattaṃ pemaṃ hoti adhimatto pasādo hoti (Vin.1.55).

Illustration: pemaṃ, devotion

One lives in spiritual discipleship under the Teacher or a companion in the religious life of the standing of a teacher such that he is strongly established in shame of wrongdoing and fear of wrongdoing, in devotion and respect
☸ bhikkhu satthāraṃ vā upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāraṃ yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca (D.3.284).

Illustration: pemaṃ, devotion

Out of devotion to and respect for the Blessed One, and out of shame and fear of wrongdoing, we abandoned the after noon meal.
☸ Te mayaṃ bhante bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā (M.1.448).

Illustration: pemo, dedication

• A bhikkhu is keenly eager to undertake the training and his dedication to this does not dwindle away in the course of time
☸ sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo

• A bhikkhu is keenly eager to make a close study of the teaching and his dedication to this does not dwindle away in the course of time
☸ dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo

• A bhikkhu is keenly eager to eliminate desire and his dedication to this does not dwindle away in the course of time
☸ icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo (D.3.252).

Illustration: pemanīyo, lovely

The music of the devas was beautiful, attractive, sensuous, lovely, and intoxicating.
☸ vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca (A.4.263).

Illustration: pemanīyā, lovely

He speaks words which are gentle, pleasant to hear, lovely...
☸ Yā sā vācā neḷā kaṇṇasukhā pemanīyā... tathārūpiṃ vācaṃ bhāsitā ti (D.1.4).

PH

*Phandana

Renderings

• phandati: to tremble

• phandati: to shimmer

• phandati: to thrash about

• phandati: to flicker

• phandita: mental turmoil

• phandana: unsteady

• pariphandati: to flutter about

• pariphandamāna: in turmoil

• pariphandamāna: quivering

Illustrations

Illustration: pariphandamānaṃ, in turmoil; phandamāne, trembling

I see people in turmoil in the world, overcome by craving for states of individual existence, wretched characters wailing in the face of death, not free of craving for various states of individual existence.
☸ Passāmi loke pariphandamānaṃ pajaṃ imaṃ taṇhāgataṃ bhavesu
Hīnā narā maccumukhe lapanti avītataṇhāse bhavābhavesu

Look at them, trembling amidst their cherished possessions, like fish in a dwindling stream.
☸ Mamāyite passatha phandamāne maccheva appodake khīṇasote (Sn.v.776-7).

Illustration: phandati, trembles

Again and again one suffers and trembles.
☸ Punappunaṃ kilamati phandati ca (S.1.174).

By comparison:

• Afflicted by the loss of relatives, or wealth, or health, he grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment.
☸ So ñātivyasanena vā phuṭṭho samāno bhogavyasanena vā phuṭṭho samāno rogavyasanena vā phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati (A.2.188).

Illustration: phandamānaṃ, trembling

He looks upon the trembling people, clinging to birth and old age.
☸ Pajaṃ jāti jarūpetaṃ phandamānaṃ avekkhatī ti (A.4.290).

Illustration: phandante, tremble

Living beings that tremble here having fallen under the power of death.
☸ Maccuno vasamāgamma phandante vidha pāṇino (Sn.v.587).

Illustration: phandati, shimmer

In the last month of the hot season, at high noon, a mirage is shimmering.
☸ gimhānaṃ pacchime māse ṭhite majjhantike kāle marici phandati (S.3.141).

Illustration: phandamānaṃ, thrash about

I saw people thrashing about like fish in a small pool, feuding with each other. Seeing this, I was filled with consternation.
☸ Phandamānaṃ pajaṃ disvā macche appodake yathā
Aññamaññehi vyāruddhe disvā maṃ bhayamāvisi (Sn.v.936).

Illustration: phandita, mental turmoil

The notion “I am” is a matter of mental turmoil
☸ asmī ti phanditametaṃ

‘I am this’ is a matter of mental turmoil
☸ ayamahamasmī ti phanditametaṃ

‘I will be’ is a matter of mental turmoil
☸ bhavissan ti phanditametaṃ

‘I will not be’ is a matter of mental turmoil
☸ na bhavissan ti phanditametaṃ

‘I will be material’ is a matter of mental turmoil
☸ rūpi bhavissanti phanditametaṃ

‘I will be immaterial’ is a matter of mental turmoil
☸ arūpī bhavissan ti phanditametaṃ

‘I will be aware’ is a matter of mental turmoil
☸ saññībhavissan ti phanditametaṃ

‘I will be unaware’ is a matter of mental turmoil
☸ asaññī bhavissan ti phanditametaṃ

‘I will be neither aware nor unaware’ is a matter of mental turmoil
☸ nevasaññināsaññī bhavissan ti phanditametaṃ

Mental turmoil is an illness, a carbuncle, a [piercing] arrow. Therefore train yourselves with the thought, ‘We will live with minds taking delight in being free of mental turmoil.’
☸ phanditaṃ bhikkhave rogo phanditaṃ gaṇḍo phanditaṃ sallaṃ tasmātiha bhikkhave aphandamānena cetasā viharissāmāti evaṃ hi vo bhikkhave sikkhitabbaṃ (S.4.203).

Illustration: vipphanditaṃ, mental turmoil

When he improperly contemplates in this way, one of six dogmatic views (channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati) arises in him as real and actual (saccato thetato):

1) I have an [absolute] Selfhood
☸ atthi me attā ti

2) I do not have an [absolute] Selfhood
☸ natthi me attā ti

3) I perceive an [absolute] Selfhood with an [absolute] Selfhood
☸ attanā' va attānaṃ sañjānāmī ti

4) I perceive what is not an [absolute] Selfhood with an [absolute] Selfhood
☸ attanā'va anattānaṃ sañjānāmī ti

5) I perceive an [absolute] Selfhood with what is not an [absolute] Selfhood
☸ anattanā'va attānaṃ sañjānāmī ti

or else he has a view like this
atha vā pana'ssa evaṃ diṭṭhi hoti

6) It is this [absolute] Selfhood of mine that speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.
☸ Yo me ayaṃ attā tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. So kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti.

This is called
☸ idaṃ vuccati bhikkhave

• acquiescence in dogmatism
☸ diṭṭhigataṃ

• the thicket of dogmatism,
☸ diṭṭhigahanaṃ

• the wilderness of dogmatism,
☸ diṭṭhikantāro

• the writhing of dogmatism,
☸ diṭṭhivisūkaṃ

• the mental turmoil of dogmatism,
☸ diṭṭhivipphanditaṃ

• the bond of dogmatism
☸ diṭṭhisaṃyojanaṃ (M.1.8).

Illustration: phandanaṃ, unsteady

Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.
☸ Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro va tejanaṃ (Dh.v.33).

Illustration: phanditattaṃ, unsteadiness

When inward collectedness by mindfulness with breathing has been developed and cultivated, no trembling or unsteadiness arises either in body or mind.
☸ ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā na cittassa iñjitattaṃ vā hoti phanditattaṃ vā (S.5.316).

Illustration: pariphandati, flutter about

Like a fish removed from its watery abode and thrown onto dry land, the mind flutters about in order to escape Māra’s dominion.
☸ Vārijo va thale khitto okamokato ubbhato
Pariphandatidaṃ cittaṃ māradheyyaṃ pahātave (Dh.v.34).

Illustration: pariphandamāno, quivering

Lying quivering in the swamp, I floated from island to island.
☸ Paṅke sayāno pariphandamāno dipā dipaṃ upapalaviṃ (Sn.v.1145).

Illustration: phandati, flicker

Amidst the screeching of the birds and shrieking of the squirrels, this mind of mine does not flicker.
☸ Vihavihābhinadite sippikābhirutehi ca na me taṃ phandati cittaṃ (Th.v.49).

*Phassa

Renderings

• phassa: sensation

• phassa: tangible object (in poetry)

• phassa: physical sensation

Introduction

Phassa: sensation

Phassa usually means ‘sensation’:

• When one is reborn, sensations affect one.
☸ upapannamenaṃ phassā phusanti M.1.390).

• Just as space is not established anywhere, Rāhula, likewise develop the meditation on space; for when you do so, arisen pleasing and displeasing sensations will not obsess your mind.
☸ seyyathā pi rāhula ākāso na katthaci patiṭṭhito evameva kho tvaṃ rāhula ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamaṃ hi te rāhula bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti (M.1.423).

Phassa: conjunction of three elements

In a technical sense, phassa is the conjunction of three bases of sensation. We likewise call this ‘sensation’:

• Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation.
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso (S.2.72).

Phassa: relationship to vedanā

Bhikkhus, there are these three types of sense impression
☸ tisso imā bhikkhave vedanā

• which are born of sensation
☸ phassajā

• stem from sensation
☸ phassamūlakā

• are due to sensation
☸ phassanidānā

• arise dependent on sensation
☸ phassapaccayā

What three?

• pleasant sense impression
☸ sukhā vedanā

• unpleasant sense impression
☸ dukkhā vedanā

• neutral sense impression
☸ adukkhamasukhā vedanā (S.4.215).

Six types of sensation

Phassa is synonymous with samphasso, of which there are six types:

• visual sensation
☸ cakkhusamphasso

• auditory sensation
☸ sotasamphasso

• olfactory sensation
☸ ghānasamphasso

• gustatory sensation
☸ jivhāsamphasso

• tactile sensation
☸ kāyasamphasso

• mental sensation
☸ manosamphasso

In poetry: tangible object

In poetry, phassa is used instead of phoṭṭhabba.

• In feeling a tangible object
☸ phoṭṭhabbaṃ phusitvā (S.4.75).

• When touched by a tangible object
☸ phassaṃ phussa (Th.v.802).

• When touched by a tangible object
☸ Phassena phuṭṭho (S.4.71).

Illustrations

Illustration: phassena, tangible object

When touched by a tangible object do not be elated by pleasure. Do not tremble when touched by pain.
☸ Phassena phuṭṭho na sukhena majje dukkhena phuṭṭhopi na sampavedhe (S.4.71).

Illustration: phassa, physical sensation

Maintain detached awareness towards physical sensation, both pleasant and painful, not attracted or repelled by anything.
☸ Phassadvayaṃ sukhadukkhe upekkhe anānuruddho aviruddhakenaci (S.4.71).

Context:

• Disvāna rūpāni manoramāni... Saddañca sutavā dubhayaṃ piyāppiyaṃ etc

Illustration: samphasso, sensation

Dependent on the visual sense and visible objects there arises the visual field of sensation...
☸ Cakkhuñca paṭicca rūpe uppajjati cakkhuviññāṇaṃ...

The meeting, the encounter, the concurrence of these three things is called visual sensation...
☸ Yā kho bhikkhave imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo ayaṃ vuccati bhikkhave cakkhusamphasso...

With sensation one experiences, with sensation one perceives, with sensation one aspires.
☸ Phuṭṭho bhikkhave vedeti phuṭṭho sañjānāti phuṭṭho ceteti (S.4.68).

Illustration: phasso, sensation

Sensation is the basis for the arising of sensuous yearnings
☸ phasso bhikkhave kāmānaṃ nidānasambhavo (A.3.411).

Illustration: phassā, sensations

He is reborn in a hostile world where hostile sensations affect him and he experiences sense impression that is exclusively unpleasant, as experienced by the beings in hell.
☸ savyāpajjhaṃ lokaṃ upapajjati. Tamenaṃ savyāpajjhaṃ lokaṃ upapannaṃ samānaṃ savyāpajjhā phassā phusanti. So savyāpajjhehi phassehi phuṭṭho samāno savyāpajjhaṃ vedanaṃ vedeti ekantadukkhaṃ seyyathā pi sattā nerayikā (M.1.390).

Illustration: phasso, sensation

When a bhikkhu has emerged from the attainment of the ending of perception and sense impression, sensations of three types affect him
☸ Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho āvuso visākha bhikkhuṃ tayo phassā phusanti

1) sensation that is void [of the perception of personal qualities] (cf. suññamidaṃ attena vā attaniyena vā, M.1.297-8).
☸ suññato phasso

2) sensation that is void of the perception of abiding phenomena
☸ animitto phasso

3) sensation that is void of aspiration
☸ appaṇihito phasso ti (M.1.302).

Illustration: phassa, sensation

Because of diversity in the elements of sensation there is diversity in sensation.
☸ dhātunānattaṃ paṭicca uppajjati phassanānattaṃ

Because of diversity in sensation there is diversity in sense impression.
☸ phassanānattaṃ paṭicca uppajjati vedanānānattaṃ (D.3.289).

Illustration: phassa, sensation

Sensation is the origin of all things.
☸ phassasamudayā sabbe dhammā (A.4.339).

Illustration: phassa, sensation

Sensation is the indispensible and necessary condition by which the aggregates of sense impression, perception, and mental factors are to be discerned.
☸ phasso hetu phasso paccayo vedanakkhandhassa... saññākkhandhassa... saṅkhārakkhandhassa paññāpanāya (M.3.17).

Illustration: phassaṃ, sensation

Dependent on a sensation to be experienced as physically pleasant the faculty of physical pleasure arises.
☸ Sukhavedanīyaṃ bhikkhave phassaṃ paṭicca uppajjati sukhindriyaṃ

Being physically pleased, he knows that: ‘I am physically pleased.’
☸ So sukhito va samāno sukhitosmi ti pajānāti

He knows that: ‘With the ending of that sensation to be experienced as physically pleasant, the corresponding sense impression―the faculty of physical pleasure that arose dependent on that sensation to be experienced as physically pleasant―ceases and subsides.
☸ Tasseva sukhavedanīyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedanīyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati (S.5.211).

Illustration: samphassa, sensation

When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality the notion “I am” occurs to him.
☸ avijjāsamphassajena vedayitena phuṭṭhassa asmī ti pi’ssa hoti (S.3.46-7).

Illustration: phassaṃ, sensation

He knows that: ‘There has arisen in me an unpleasant sense impression. Now that is dependent, not self-sufficient. Dependent on what? Dependent on sensation. But sensation is unlasting, originated, dependently arisen. So when an unpleasant sense impression has arisen dependent on sensation, which is unlasting, originated, dependently arisen, how could it be lasting?'
☸ so evaṃ pajānāti; uppannā kho myāyaṃ dukkhā vedanā sā ca kho paṭicca no apaṭicca kiṃ paṭicca: imameva phassaṃ paṭicca ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī ti (S.4.213-4).

Illustration: phassa, sensation

‘Sensation is the source of the pleasing and displeasing. When there is no sensation, the pleasing and displeasing do not arise. Of the cessation and continuance of bodily forms, which I mentioned, I tell you that sensation is the source, too.’
☸ Phassanidānaṃ sātaṃ asātaṃ phasse asante na bhavanti hete
Vibhavaṃ bhavañcāpi yametamatthaṃ etaṃ te pabrūmi itonidānaṃ (Sn.v.870).

Illustration: phassa, sensation

And what is the faculty of physical pleasure? It is physical pleasure, physical pleasantness, pleasant and pleasing sense impression born of bodily sensation.
☸ yaṃ kho bhikkhave kāyikaṃ sukhaṃ kāyikaṃ sātaṃ kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ idaṃ vuccati bhikkhave sukhindriyaṃ.

And what is the faculty of psychological pleasure? It is psychological pleasure, psychological pleasantness, pleasant and pleasing sense impression born of mental sensation:
☸ yaṃ kho bhikkhave cetasikaṃ sukhaṃ cetasikaṃ sātaṃ manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ idaṃ vuccati bhikkhave somanassindriyaṃ (S.5.211).

B

*Baddha

Renderings

• baddha: locked up

• baddha: bound

• baddha: tied up

• baddha: confined

• baddha: held captive

• baddha: emotionally bound

• baddha: bound [to individual existence]

Introduction

Baddha: bound [to individual existence]

We explain how baddha means ‘bound [to individual existence]’ via two passages.

Passage 1: baddho so mārabandhanena, bound [to individual existence] by Māra’s bond

Baddho so mārabandhanena occurs in this passage:

• There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. If a bhikkhu takes delight in them, welcomes them, persists in cleaving to them, this is called a bhikkhu who has entered Māra’s lair, who has come under Māra’s control, who is trapped in Māra’s snare, who is bound [to individual existence] by Māra’s bond. The Maleficent One can do with him as he wishes.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati ayaṃ vuccati bhikkhave bhikkhu āvāsagato mārassa mārassa vasaṅgato paṭimukkassa mārapāso baddho so mārabandhanena yathākāmakaraṇīyo pāpimato (S.4.92).

Māra’s bond is mārabandhana (S.1.24; S.4.92) or mārasaṃyoga (Sn.v.733). Māra’s bond means bondage [to individual existence], as this quote shows:

• Having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence.
☸ Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti (Sn.v.733).

Therefore baddho so mārabandhanena, means ‘bound [to individual existence] by Māra’s bond.’

Passage 2: mohena baddhā, bound [to individual existence] by undiscernment of reality

Mohena baddhā occurs in this passage:

• Attached to charming things; taking delight in what is agreeable; vile creatures bound [to individual existence] by undiscernment of reality, reinforce that bondage.
☸ sārattā rajanīyesu piyarūpābhinandino
Mohena adhamā sattā baddhā vaḍḍhenti bandhanaṃ (A.2.72).

That baddhā means bound [to individual existence] is proven by its association with bandhanaṃ. That bandhana means bondage [to individual existence] can be shown in three ways:

1) It is sometimes explicit:

• Through understanding your teaching they severed the bondage to individual existence.
☸ Yassa te dhammamaññāya acchiduṃ bhavabandhanaṃ (S.1.35).

2) Sometimes the meaning is conveyed through its association with words like saṃyojana:

• Like the elephant that bursts all its fastenings and chains, they severed the ties and bonds [to individual existence] in the sensuous plane of existence, those ties of the Maleficent One so hard to overcome.
☸ Te kāmasaṃyojanabandhanāni pāpimayogāni duraccayāni nāgoca sandānaguṇāni chetvā (D.2.274).

3) Sometimes, the context implies it. For example here, where its link to bhava is proven by its link to taṇhā:

• Craving you call bondage [to individual existence].
☸ taṇhaṃ me brūsi bandhanan ti (S.1.8).

• Craving that leads to renewed states of individual existence
☸ taṇhā ponobhavikā (S.3.26).

Therefore mohena baddhā means ‘bound [to individual existence] by undiscernment of reality.’

Illustrations

Illustration: baddho, locked up

As if a man were locked up in prison, and later were released
☸ Seyyathā pi mahārāja puriso bandhanāgāre baddho assa so aparena samayena tamhā bandhanāgārā mucceyya (D.1.72).

Illustration: baddhā, bound

The Tāvatiṃsa devas, Yāmā devas, Tusita devas, Nimmānaratī devas, and Paranimmitavasavattī devas: they are still bound [to individual existence] in the sensuous plane of existence. They come again under Māra’s control.
☸ Tāvatiṃsā ca yāmā ca tusitā cāpi devatā
Nimmānaratino devā ye devā vasavattino
Kāmabandhanabaddhā te enti māravasaṃ puna (S.1.133).

Illustration: baddhā, bound

Those royal bull elephants, bound by strong thongs and bonds in the villages, towns, and capital cities, burst and break those bonds.
☸ Yepi te bhikkhave rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā tepi tāni bandhanāni sañchinditvā sampadāḷetvā (A.2.33).

Illustration: baddho, tied up

The unbroken colt, Sandha, when tied up at the feeding trough mopes ‘Fodder! Fodder!’
☸ Assakhaluṅko hi sandha doṇiyā baddho yavasaṃ yavasanti jhāyati (A.5.323).

Illustration: abaddho, unconfined

An unconfined deer in the forest goes where it wishes for pasture
☸ Migo araññamhi yathā abaddho yenicchakaṃ gacchati gocarāya (Sn.v.39).

Illustration: baddho, held captive

Being held captive, he does not eat a morsel.
☸ Baddho kabalaṃ na bhuñjati (Dh.v.324).

Illustration: baddho, held captive

By taking delight in bodily form one is held captive by Māra. By not taking delight in it one is freed from the Maleficent One.
Rūpaṃ kho bhante abhinandamāno baddho mārassa anabhinandamāno mutto pāpimato (S.3.75).

Illustration: baddho, held captive

By grasping bodily form one is held captive by Māra. By not grasping, one is freed from the Maleficent One.
☸ Rūpaṃ kho bhante upādiyamāno baddho mārassa anupādiyamāno mutto pāpimato (S.3.74).

Illustration: baddho, not held captive

Bhikkhus, one for whom attachment, hatred, and undiscernment of reality has been abandoned is said to be not held captive by Māra. He is free of Māra’s snare. The Maleficent One cannot do with him as he wishes.
☸ Yassa kassaci bhikkhave rāgo pahīno doso pahīno moho pahīno ayaṃ vuccati bhikkhave abaddho mārassa omukkassa mārapāso. Na yathākāmakaraṇīyo pāpimato ti (It.56).

Illustration: baddhā, emotionally bound

Those fettered by desire, emotionally bound to the pleasures of individual existence, are not easily liberated, and indeed are not liberated except in relation to such ties.
☸ Icchānidānā bhavasātabaddhā te duppamuñcā na hi aññamokkhā (Sn.v.773).

Illustration: baddho, emotionally bound

There are among humans no sensuous pleasures that are lasting. Here there are attractive things. When one is emotionally bound to these...
Na santi kāmā manujesu niccā santīdha kamanīyāni yesu baddho

Negligently applied [to the practice] in their midst, one does not reach the state of non-returning to the realm of death.
☸ Yesu pamatto apunāgamanaṃ anāgantā puriso maccudheyyā ti (S.1.22).

Illustration: baddhānaṃ, bound [to individual existence]

Yearning [for an answer], I approach with a question on behalf of the many here who are bound [to individual existence].
☸ Bahūnamidha baddhānaṃ atthi pañhena āgamaṃ (Sn.v.957).

*Bandhana

Renderings

• bandhana: prison

• bandhana: imprisonment

• bandhana: bond

• bandhana: bondage

• bandhana: bonds of lay life

• bandhana: bondage [to individual existence]

• bandhana: bond [to individual existence]

• bandhana: stalk

• kāyabandhana: waistband

Introduction

Imprisonment

Bandhana means prison or imprisonment.

• He is confined to the prison of hell, or the prison of the animal realm.
☸ nirayabandhane vā bajjhati tiracchānayonibandhane vā (A.3.352).

• As long as the five hindrances are unabandoned, a bhikkhu sees himself as... in prison (bandhanāgāraṃ).
☸ Evameva kho mahārāja bhikkhu... yathā bandhanāgāraṃ... evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

... But when the five hindrances are abandoned, a bhikkhu sees himself as... released from imprisonment.
☸ Seyyathā pi mahārāja... yathā bandhanā mokkhaṃ... ime pañca nīvaraṇe pahīne attani samanupassati (D.1.73).

Bond or bondage

Bandhana can mean bond or bondage:

• That bond is not strong, say the wise, that is made of iron, wood, or rope.
☸ Na taṃ daḷhaṃ bandhanamāhu dhīrā yadāyasaṃ dārujaṃ babbajañca.

... Passionate attachment to jewellery and earrings, and affection for children and wives, are the strong bonds, say the wise.
☸ Sārattarattā maṇikuṇḍalesu
Puttesu dāresu ca yā apekkhā.
Etaṃ daḷhaṃ bandhanamāhu dhīrā (S.1.77).

Bonds [of lay life]

Bandhana sometimes needs parenthesising in accordance with this quote:

• Having cut the bonds of lay life, the hero should live the religious life as solitarily as a rhinoceros horn.
☸ Chetvāna vīro gihībandhanāni eko care khaggavisāṇakappo (Sn.v.44).

For example:

• [But when] freed [from the bonds of lay life], he runs back to that same bondage.
☸ mutto bandhanameva dhāvati (Dh.v.344).

Commentary: gharāvāsabandhanato mutto.

Bondage to individual existence: explicit

When bandhana means bondage to individual existence, sometimes this is explicit:

• Through understanding your teaching they severed the bondage to individual existence.
☸ Yassa te dhammamaññāya acchiduṃ bhavabandhanaṃ (S.1.35).

Bondage [to individual existence]: through association

Sometimes the meaning is conveyed through its association with words like saṃyojana:

• Like the elephant that bursts all its fastenings and chains, they severed the ties and bonds [to individual existence] in the sensuous plane of existence, those ties of the Maleficent One so hard to overcome.
☸ Te kāmasaṃyojanabandhanāni pāpimayogāni duraccayāni nāgoca sandānaguṇāni chetvā (D.2.274).

Bondage [to individual existence]: through context

Sometimes the context implies it. For example where its link to bhava is proven by its link to taṇhā:

• Craving you call bondage [to individual existence].
☸ taṇhaṃ me brūsi bandhanan ti (S.1.8).

By comparison:

• Craving that leads to renewed states of individual existence
☸ taṇhā ponobhavikā (S.3.26).

Māra’s bond/tie [to renewed states of individual existence]

Māra’s bond is mārabandhana (S.1.24). Māra’s tie is mārasaṃyoga (Sn.v.733). Māra’s bond/tie means bondage [to individual existence].

• Having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence.
☸ Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti (Sn.v.733).

Māra’s bond means thinking in personal terms:

• By thinking in personal terms one is held captive by Māra. By not thinking in personal terms one is freed from the Maleficent One.
☸ maññamāno kho bhikkhave baddho Mārassa amaññamāno mutto pāpimato (S.4.202).

Illustrations: bondage [to individual existence]

Illustration: bandhanaṃ, bondage [to individual existence]

Vile creatures bound [to individual existence] by undiscernment of reality, reinforce that bondage.
☸ Mohena adhamā sattā baddhā vaḍḍhenti bandhanaṃ (A.2.72)

Illustration: bandhanan, bondage [to individual existence]

In the [terminology of the] Noble One’s training system these five varieties of sensuous pleasure are called shackles and bondage [to individual existence].
☸ pañcime kāmaguṇā ariyassa vinaye andū ti pi vuccanti bandhanan ti pi vuccanti (D.1.245).

Comment:

When attachment to sensuous pleasure is powerful and unsubdued in him, it is a tie to individual existence in the low plane of existence.
☸ tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ (M.1.433).

Illustration: bandhanā, bondage [to individual existence]

Freed [from individual existence], I free [others] from bondage [to individual existence]
☸ mutto mocemi bandhanā (A.4.340).

Illustration: bandhanā, bondage [to individual existence]

That wise person free of bondage [to individual existence]
☸ Taṃ dhīraṃ bandhanā muttaṃ (Ud.77).

Illustration: bandhana, bondage [to individual existence]

The craving of a person of distracted thoughts, who is full of attachment and contemplates the loveliness [of the female body] will only develop. Such a person reinforces his bondage [to individual existence].
☸ Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ (Dh.v.349).

Illustrations: bond

Illustration: bandhana, bond [to individual existence]

Seers, rid of spiritual defilement, with renewed states of individual existence destroyed, having severed the ties and bonds [to individual existence].
☸ Saṃyojanabandhanacchidā anīghā khīṇapunabbhavā isī (S.1.191; Th.v.1234).

Illustration: bandhanāni, bonds [to individual existence]

Having freed himself of all ties and bonds [to individual existence], he is attached to nothing.
☸ Sabbasaṃyoge visajja bandhanāni sabbattha na sajjati (Sn.v.522).

Illustration: bandhanehi, bonds

Those royal bull elephants, bound by strong thongs and bonds in the villages, towns, and capital cities, burst and break those bonds.
☸ Yepi te bhikkhave rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā tepi tāni bandhanāni sañchinditvā sampadāḷetvā (A.2.33).

Illustration: bandhanā, bond

Thus, indeed, there rightly comes to be deliverance from the bond, that is, from the bond of uninsightfulness into reality.
☸ Evaṃ kira sammā bandhanā vippamokkho hoti yadidaṃ avijjābandhanā (M.2.44).

Illustration: bandhanaṃ, bond

It is as if a man having destroyed one bond should make himself another.
☸ Seyyathā pi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya? (D.1.226).

Illustrations: Māra’s bond [that binds one to renewed states of individual existence]

Illustration: mārabandhanā, Māra’s bond [that binds one to renewed states of individual existence]

Those who meditate, are released from Māra’s bond [that binds one to renewed states of individual existence].
☸ pamuccanti jhāyino mārabandhanā (S.1.24).

Illustration: mārassa bandhanaṃ, Māra’s bond [that binds one to renewed states of individual existence]

Having cut Māra’s bond [that binds one to renewed states of individual existence]
☸ chetvā mārassa bandhanaṃ (Th.v.298).

Illustration: bandhanehi, bonds; bandhanaṃ, bondage; mārabandhanaṃ, Māra’s bond [that binds one to renewed states of individual existence]

When Vepacitti, Lord of the Asuras, thought ‘The devas are righteous, the asuras are unrighteous...’ he was freed from bonds around his limbs and neck...
☸ yadā kho bhikkhave vepacittissa asurindassa evaṃ hoti dhammikā kho devā adhammikā asurā... atha kaṇṭhapañcamehi bandhanehi muttaṃ...

But when he thought: ‘The asuras are righteous, the devas are unrighteous...’ he was bound by bonds around his limbs and neck...
☸ Yadā ca kho bhikkhave vepacittissa asurindassa evaṃ hoti dhammikā kho asurā adhammikā devā... atha kaṇṭapañcamehi bandhanehi baddhaṃ

So subtle was the bondage of Vepacitti, but even subtler is Māra’s bond [that binds one to renewed states of individual existence].
☸ evam sukhumam kho bhikkhave vepacittibandhanaṃ tato sukhumataraṃ mārabandhanaṃ

By thinking in personal terms one is held captive by Māra. By not thinking in personal terms one is freed from the Maleficent One.
☸ maññamāno kho bhikkhave baddho Mārassa amaññamāno mutto pāpimato (S.4.202).

Illustrations: minor meanings

Illustration: bandhanā, stalk

A withered leaf removed from its stalk could not become green again.
☸ paṇḍupalāso bandhanā pamutto abhabbo haritattāya (Vin.1.96).

Illustration: kāyabandhana, waistband

The borders of the waistband wore out.
Kāyabandhanassa anto jirati (Vin.2.136).

*Brahmacariya

Renderings

• brahmacariya: religious life

• brahmacariya: celibate life

• brahmacariya: celibacy

• brahmacariya: the practice of celibacy

• brahmacārino: celibate

• abrahmacāriṃ: not celibate

Introduction

Brahmacariya: religious life

The religious life (brahmacariya) is practised by all the Buddha’s disciples, whether ordained or not, whether celibate or not. Thus:

1) Sakka, surrounded by nymphs called Moggallāna his sabrahmacārī:

• Sabrahmacārī me eso āyasmā mahāmoggallāno ti (M.1.255).

2) Māra invited the Buddha to return to lay life, and called it brahmacariyaṃ:

• ‘By living the religious life, by making offerings to the sacrificial fire, much merit will be heaped up by you.
☸ Carato ca te brahmacariyaṃ aggihuttañca juhato
Pahūtaṃ cīyate puññaṃ kiṃ padhānena kāhasi (Sn.v.428).

Brahmacariya: celibate life

The celibate life (brahmacariya) is practised by all ordained disciples, and by some lay disciples. For arahants celibacy means avoiding all forms of sexuality including sexual thoughts, which is a blemish of the celibate life (Idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi: see Methuna Sutta, A.4.54).

Action noun: ‘the practice of celibacy’

Brahmacariya means ‘religious life’, ‘celibate life’, or ‘celibacy’. But where the context implies an action noun, it means ‘the practice of celibacy.’ For ‘religious life’ to become an action noun, it is usually paired with an action noun. For example: Carato ca te brahmacariyaṃ (‘By living the religious life,’ Sn.v.428).

So, consider three passages:

1) Austerity; the practice of celibacy; insight into the noble truths; the realisation of the Untroubled: this is supremely auspicious.
☸ Tapo ca brahmacariyañca ariyasaccāna dassanaṃ
Nibbānasacchikiriyā ca etaṃ maṅgalamuttamaṃ (Th.v.267).

2) The practice of celibacy: this they call the supreme power.
☸ Brahmacariyaṃ etadāhu vasuttamaṃ (Sn.v.274).

3) Unrestraint of the sense faculties is an obstacle to the practice of celibacy.
☸ indriyāsaṃvaro brahmacariyassa paripantho (A.5.136).

Illustrations

Illustration: brahmacariyaṃ, celibate life

He lives the celibate life disgruntled...lives the celibate life with delight
☸ anabhirato... abhirato ca brahmacariyaṃ carati (A.3.146).

Illustration: brahmacārino, celibate; brahmacariyaṃ, religious life

If, Master Gotama, the only people who fulfilled this teaching were Master Gotama himself, together with
☸ sace hi bho gotama imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa

• his bhikkhus, and
☸ bhikkhū ca ārādhakā abhaviṃsu

• bhikkhunīs, and
☸ bhikkhuniyo ca ārādhikā abhaviṃsu

• celibate men lay followers clothed in white, and
☸ upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhaviṃsu

• non-celibate men lay followers clothed in white, and
☸ upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhaviṃsu

• celibate women lay followers clothed in white,
☸ upāsikā ca gihiniyo odātavasanā brahmacāriṇiyo ārādhikā abhaviṃsu

but there were no non-celibate women lay followers clothed in white who fulfilled it, then this religious life would be deficient in that respect;
☸ no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhaviṃsu evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena (M.1.493).

Illustration: abrahmacāriṃ, not celibate

And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.
☸ Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacārīpaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ (Ud.52).

Illustration: brahmacariyañca, celibacy

He amongst them who was supremely devout, being unwavering in application [to his practice], refrained from sexual intercourse even in a dream.
☸ Yo nesaṃ paramo āsi brahmā daḷhaparakkamo
Sa vāpi methunaṃ dhammaṃ supinantepi nāgamā

Some of the wise amongst them following his religious practices praised celibacy; virtue; and also patience.
☸ Tassa vattamanusikkhantā idheke viññujātikā
Brahmacariyañca sīlañca khantiñcāpi avaṇṇayuṃ (Sn.v.293-294).

Illustration: brahmacariyaṃ, religious life

For forty-eight years they lived the religious life as virgins.
☸ Aṭṭhacattārīsaṃ vassāni komāraṃ brahmacariyaṃ cariṃsu te (Sn.v.289).

Illustration: brahmacariyaṃ, religious life

‘Come, bhikkhu. Well explained is the teaching. Live the religious life for making a complete end of suffering.’
☸ Svākkhāto dhammo. Cara brahmacariyaṃ sammā dukkhassa antakiriyāyā ti (Vin.1.12).

Illustration: brahmacariyaṃ, religious life

According to the teaching Master Mahākaccāna teaches, it's not easy living at home to perfectly practice the religious life. How about if I shaved off my hair and beard, and went forth from the household life into the ascetic life?
☸ Yathā yathā kho ayyo mahākaccāyano dhammaṃ deseti nayidaṃ sūkaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyanti. (Ud.57).

Illustration: sabrahmacāriṃ, a companion in the religious life

One lives in spiritual discipleship under the Teacher or a companion in the religious life of the standing of a teacher
☸ satthāraṃ vā upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ (D.3.284-5).

Illustration: brahmacariyaṃ, religious life

“Then, headman, just like the field of middling quality are the male and female lay followers to me. To them too I explain a teaching which is excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life.
☸ Seyyathāpi gāmaṇi yaṃ aduṃ khettaṃ majjhimaṃ evameva mayhaṃ upāsakaupāsikāyo. Tasempahaṃ dhammaṃ desemi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ savyañjanaṃ kevala paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi (S.4.314-5).

Illustration: brahmacariyaṃ, religious life

The Buddha said that brahmans and householders are helpful in providing bhikkhus with robe material, almsfood, abodes, and therapeutic requisites. Bhikkhus are very helpful in explaining the teaching, and proclaiming the religious life in its complete purity. Thus the religious life is lived with the help of each other (aññamaññaṃ nissāya brahmacariyaṃ vussati) (It.111).

Illustration: brahmacariyaṃ, religious life

Those teachings which are excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life.
ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ savyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti (Vin.2.96).

*Brāhmaṇa

Renderings

• brāhmaṇa: brahman (=member of the brahman social class)

• brāhmaṇa: Brahmanist (=adherent of the religion of the brahmans)

• brāhmaṇa: Brahman (=arahant, or one striving to be an arahant)

Introduction

Brāhmaṇa and the four classes: lower case

In the Buddha’s time, Indian society had four classes: khattiyas, brahmans, vessas, and suddas (M.2.150). These four classes were not technically castes because intermarriage was still possible. Some grammarians would capitalise these groups. For example, Wikipedia says:

• ‘Varna may be translated as "class," and refers to the four social classes which existed in the Vedic society, namely Brahmins, Kshatriyas, Vaishyas and Shudras.’ http:// en.wikipedia.org/wiki/Caste_system_in_India

Many dictionaries say likewise. However, the Economist Style Guide supports us in saying:

• ‘Indian castes are lower case italic, except for brahman, which has now become an English word and is therefore lower case roman (unless it is mentioned along with several other less familiar caste names in italic)’ (www. economist.com/style-guide/capitals).

Brāhmaṇa as a religious term

In a religious context, we use the term ‘Brahmanist.’ Most translators would call this ‘Brahman,’ but we reserve capitalised ‘Brahman’ for arahants. Although unusual, Brahmanist is well-recognised:

• Brahmanist: an adherent of the religion of the brahmans (https:// en.wiktionary.org/wiki/Brahmanist).

We capitalise Brahmanist in accordance with established style manuals:

• Capitalization of religious terms: Baha’i, Baptist, Brahman, Buddhist... Hindu; Hinduism, Islam; Islamic, Jewish... (U.S. Government Printing Office Style Manual, 2008).

Brāhmaṇa: Brahman (=arahant, or one striving to be an arahant)

Where brāhmaṇa means arahant, we capitalise it: Brahman. But sometimes brāhmaṇa is applied to those still striving to be Brahmans. Two examples:

1) One should not strike a Brahman. [Likewise], a Brahman should not vent [wrath on his assailant]. Shame on the one who strikes a Brahman! And shame on [the Brahman] who vents [wrath on his assailant]!
☸ Na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo
Dhī brāhmaṇassa hantāraṃ tato dhī y’assa muñcati (Dh.v.389).

This, of course, means one should not strike an arahant, and one who is striving to be an arahant should not vent his wrath.

2) It is not worse for a Brahman when his mind is restrained from agreeable things. The more his mind turns away from agreeable things the more his suffering subsides.
☸ Na brāhmaṇassetadakiñci seyyo yadā nisedho manaso piyehi
Yato yato hiṃsamano nivattati tato tato sammatimeva dukkhaṃ (Dh.v.390).

Here again, where his suffering is still subsiding, brāhmaṇa means ‘one striving to be a Brahman.’

Illustrations

Illustration: brāhmaṇā, brahman

Those of the four castes, khattiyas, brahmans, vessas, and suddas, having gone forth from the household life into the ascetic life in the teaching and training system made known by the Perfect One, give up their former names and identities and are just called ‘ascetic disciples of the Sakyans’ Son.’
☸ cattāro me vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni samaṇā sakyaputtiyātveva saṅkhaṃ gacchantī (Ud.51).

Illustration: brāhmaṇā, brahman

‘Prosperous countries and kingdoms rendered honour to those brahmans with garments of various colours, with beds and residences.
☸ Nānārattehi vatthehi sayanehāvasathehi ca
Phītā janapadā raṭṭhā te namassiṃsu brāhmaṇe

‘Brahmans were unpunishable, unimpeachable, protected by law. No one obstructed them in any way, even at the doors of their homes.
☸ Avajjhā brāhmaṇā āsuṃ ajeyyā dhammarakkhitā
Na te koci nivāresi kuladvāresu sabbaso

‘For forty-eight years they lived the religious life as virgins. In those days the brahmans undertook the search for Vedic knowledge and virtuous conduct.
☸ Aṭṭhacattārīsaṃ vassāni komāraṃ brahmacariyaṃ cariṃsu te
Vijjācaraṇapariyeṭṭhiṃ acaruṃ brāhmaṇā pure

‘Brahmans did not couple with women of other [castes]. They did not buy wives. Their living together was through mutual affection, having come together for mutual pleasure.
☸ Na brāhmaṇā aññamagamuṃ napi bhariyaṃ kiṇiṃsu te
Sampiyeneva saṃvāsaṃ saṅgantvā samarocayuṃ (Sn.v.287-290).

Illustration: brāhmaṇā, brahman

• If the rebirth of one’s individuality occurs in a clan of brahmans, one is reckoned as a brahman.
☸ Brāhmaṇakule ce attabhāvassa abhinibbatti hoti brāhmaṇotveva saṅkhaṃ gacchati

• If the rebirth of one’s individuality occurs in a clan of vessas, one is reckoned as a vessa.
☸ Vessakule ce attabhāvassa abhinibbatti hoti vessotveva saṅkhaṃ gacchati (M.2.181).

Illustration: brāhmaṇā, Brahmanists

‘Having investigated the entire scriptural collections both of the ascetics and the Brahmanists, free of attachment to all sense impression, gone beyond all scriptural knowledge, he is blessed with profound knowledge.
☸ Vedāni viceyya kevalāni samaṇānaṃ yānidhatthi brāhmaṇānaṃ
Sabbavedanāsu vītarāgo sabbaṃ vedamaticca vedagū so (Sn.v.529).

Illustration: brāhmaṇā, Brahmanists

‘He makes known [the nature of] this world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, having realised it for himself through transcendent insight.’
☸ So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti (Sn.p.103).

Illustration: brāhmaṇā, Brahman

One whose āsavas are destroyed, and who is free of spiritual flaws, he is what I call a Brahman.
☸ Khīṇāsavaṃ vantadosaṃ tamahaṃ brūmi brāhmaṇan ti (Ud.5).

BH

*Bhava; Vibhava

Renderings: bhava

• tibhavā: three planes of existence

• bhava: development

• bhava: development of states

• bhava: existence

• bhava: individual existence

• bhava: state of individual existence

• bhava: renewed states of individual existence

• bhava: the [view of the] continuance of beings [at death]

• bhavanetti: the conduit to renewed states of individual existence

Renderings: vibhava

• vibhava: cessation

• vibhava: cessation of states

• vibhava: cessation of individual existence

• vibhava: the [view of the] cessation of beings [at death]

Introduction

Bhava: individual existence

Rendering bhava as ‘individual existence’ is justified for several reasons:

1) Bhava is linked to ‘the way one exists’ (bhūta):

• In whatever way one exists such that there is the immediate destruction of perceptually obscuring states is the foremost state of individual existence.
☸ Yathābhūtassa anantarā āsavānaṃ khayo hoti idaṃ bhavānaṃ aggan ti (A.3.202).

2) Bhava is linked to an [absolute] Selfhood (atta):

• Some people are revolted, appalled, and disgusted by individual existence. They long for the cessation of individual existence, saying, ‘When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.
☸ bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā vibhavaṃ abhinandanti yato kira bho ayaṃ attaṃ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṃ santaṃ etaṃ paṇītaṃ etaṃ yathāvantī (It.44).

3) Bhava is linked to the stream of consciousness (viññāṇaṃ):

• The stream of consciousness is established in the low plane of existence. In this way renewed states of individual existence and rebirth occur in the future.... This, Ānanda, is what is implied by the term ‘individual existence.’
☸ Hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ. Evaṃ āyatiṃ punabbhavābhinibbatti hoti... evaṃ kho ānanda bhavo hotī ti (A.1.223-4).

That the stream of consciousness is equivalent to the individual (purisa) is seen here:

• He comes to know man’s stream of consciousness as an unbroken stream that is established in both this world and the world beyond.
☸ purisassa ca viññāṇasotaṃ pajānāti ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitaṃ ca (D.3.105).

4) Bhava is linked to puggala:

• And what is the carrier of the burden. The person, one should reply, this Venerable of such a name and clan. This is called the carrier of the burden. And what is the taking up of the burden? It is this craving that leads to renewed states of individual existence.
☸ Katamo ca bhikkhave bhārahāro puggalotissa vacanīyaṃ yo’yaṃ āyasmā evannāmo evaṃgotto ayaṃ vuccati bhikkhave bhārahāro. Katamañca bhikkhave bhārādānaṃ yāyaṃ taṇhā ponobhavikā (S.3.25-6).

Bhavadiṭṭhi and vibhavadiṭṭhi: outline

The two views concerning bhava are:

• The view of the continuance of beings [at death] and the view of the cessation of beings [at death]
☸ dvemā bhikkhave diṭṭhiyo bhavadiṭṭhi ca vibhavadiṭṭhi ca (M.1.65).

Commentary: Tattha bhavadiṭṭhī ti sassatadiṭṭhi. Vibhavadiṭṭhī ti ucchedadiṭṭhi.

The two views can be illustrated as follows:

Vibhavadiṭṭhi: cessation of beings [at death]

The view of the cessation of beings [at death] is illustrated in this quote:

• There are some ascetics and Brahmanists who are annihilationists. They assert the annihilation, destruction, and cessation of beings [at death]
☸ santi bhikkhave eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti (D.1.34).

Bhavadiṭṭhi: continuance of beings [at death]

The view of the continuance of beings [at death] is illustrated in this quote:

• Bhikkhus, there are some ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future. They assert that the [absolute] Selfhood is perceptive... unperceptive... neither perceptive nor unperceptive and unimpaired after death
☸ santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti.
Saññī... asaññī... nevasaññīnāsaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti (M.2.228).

Tibhavā: three planes of existence

The universe is comprised of three planes of existence (dhātu), which are named according to two systems:

1) the low plane of existence, the middle plane of existence, and the high plane of existence, or,
☸ hīnadhātu majjhimadhātu paṇītadhātu (D.3.215), or,

2) the sensuous plane of existence, the refined material plane of existence, and the immaterial plane of existence
☸ kāmadhātu... rūpadhātu... arūpadhātu (A.1.224).

Illustrations: planes of existence

Illustration: tibhavā, three planes of existence

He is entirely detached from the three planes of existence.
☸ tibhavābhinissaṭo (Th.v.1089).

Illustration: tibhavā, three planes of existence

The three planes of existence are ravaged [by old age and death].
☸ tibhavā upaddutā (Th.v.1133).

Illustrations: existence and cessation of existence

Illustration: bhavā, individual existence

On account of individual existence there is birth, and for one who has come to be there is old age and death.
☸ bhavā jāti bhūtassa jarāmaraṇan ti (M.1.6).

Illustration: bhava, individual existence

Sirs, though living in a generation that finds enjoyment, pleasure, and satisfaction in individual existence, he has eradicated individual existence together with its origin.
☸ Bhavarāmāya vata bho pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī ti (M.1.330).

Illustration: bhavā, [renewed] states of individual existence

I have abandoned my wrong view [of reality]. All [renewed] states of individual existence are obliterated. I [now] sacrifice to the fire which merits a gift: I revere the Perfect One.
☸ Micchādiṭṭhi pahīnā me bhavā sabbe vidālitā
Juhāmi dakkhiṇeyyaggiṃ namassāmi tathāgataṃ.

I have abandoned all states of undiscernment of reality. Craving for states of individual existence is obliterated. The round of birth and death is destroyed. There are now [for me] no renewed states of individual existence.
☸ Mohā sabbe pahīnā me bhavataṇhā padālitā
Vikkhīṇo jātisaṃsāro natthi dāni punabbhavo ti (Th.v.343-344).

Illustration: bhavāya, individual existence; vibhavāya, cessation of individual existence

A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.
☸ Yassa nissayatā natthi ñatvā dhammaṃ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati (Sn.v.856).

Illustration: bhavo, individual existence

―Bhante, it is said: ‘Individual existence, individual existence’
☸ bhavo bhavo ti.

... On what grounds is there individual existence?
☸ kittāvatā nu kho bhante bhavo hotī ti?

―If there were no deed that produced karmic consequences in

• the sensuous plane of existence
☸ kāmadhātuvepakkañca kammaṃ

• the refined material plane of existence
☸ rūpadhātuvepakkañca kammaṃ

• the immaterial plane of existence
☸ arūpadhātuvepakkañca kammaṃ

would there be discerned (paññāyethā) any

• individual existence in the sensuous plane of existence
☸ kāmabhavo

• individual existence in the refined material plane of existence
☸ rūpabhavo

• individual existence in the immaterial plane of existence
☸ arūpabhavo

―No, bhante.

―Thus Ānanda,

• the [field of] operation of the karmic mechanism is the field
☸ kammaṃ khettaṃ

• the stream of consciousness, the seed
☸ viññāṇaṃ bījaṃ

• craving, the moisture
☸ taṇhā sneho.

For beings (sattānaṃ) obstructed by uninsightfulness into reality (avijjānīvaraṇānaṃ) and tethered [to individual existence] by craving (taṇhāsaṃyojanānaṃ) the stream of consciousness (viññāṇaṃ) is established (patiṭṭhitaṃ) in

• the low plane of existence
☸ hīnāya dhātuyā

• the middle plane of existence
☸ majjhimāya dhātuyā

• the high plane of existence
☸ paṇītāya dhātuyā

In this way renewed states of individual existence and rebirth occur in the future
☸ evaṃ āyatiṃ punabbhavābhinibbatti hoti.

This, Ānanda, is what is implied by the term ‘individual existence’
☸ evaṃ kho ānanda bhavo hotī ti (A.1.223-4).

Illustration: bhava, individual existence

Man is bound to individual existence,
☸ bhavasatto loko

Is afflicted by individual existence,
☸ bhavapareto

Yet takes delight in individual existence.
☸ bhavamevābhinandati

But what he takes delight in is fearsome.
☸ Yadabhinandati taṃ bhayaṃ

And that which he fears is intrinsically unsatisfactory.
☸ yassa bhāyati taṃ dukkhaṃ.

It is to abandon individual existence
☸ bhavavippahānāya kho

That this religious life is lived.
☸ panidaṃ brahmacariyaṃ vussati (Ud.32-3).

Illustration: bhavassa, individual existence; bhavena, [states of] individual existence

Whatever ascetics and Brahmanists have said that deliverance from individual existence is through [states of] individual existence
☸ bhavena bhavassa vippamokkhamāhaṃsu

None of them, I declare, are freed from individual existence
☸ sabbe te avippamuttā bhavasmā ti vadāmi.

Whatever ascetics and Brahmanists have said that
☸ ye vā pana keci samaṇā vā brāhmaṇā vā

Deliverance from individual existence is through the cessation of [states of] individual existence
☸ vibhavena bhavassa nissaraṇamāhaṃsu

None of them, I declare
☸ sabbe te

Have escaped individual existence
☸ anissaṭā bhavasmā ti vadāmi (Ud.33).

Comment:

Bhavena and vibhavena are parenthesised to help make sense. Otherwise the sutta would say that ‘Whatever ascetics and Brahmanists have said that deliverance from individual existence is through the ending of individual existence, none of them, I declare have escaped individual existence.’ This would be perplexing, given that the ending of individual existence is nibbāna (bhavanirodho nibbānaṃ A.5.9).

The sutta means that the end of individual existence is not brought about by ending any particular state of existence. The next excerpt says that the end of individual existence is accomplished through abandoning craving (bhavataṇhā pahīyati).

Illustration: bhavā, states of individual existence; vibhavaṃ cessation of individual existence.

Whatever states of individual existence there are
☸ ye hi keci bhavā

In any way, anywhere
☸ sabbadhi sabbatthatāya

All these states of individual existence are unlasting
☸ sabbe te bhavā aniccā

Intrinsically unsatisfactory, destined to change
☸ dukkhā vipariṇāmadhammā.

On perceiving this according to reality with perfect penetrative discernment
☸ evametaṃ yathābhūtaṃ sammappaññāya passato

he abandons craving for states of individual existence
☸ bhavataṇhā pahīyati

But he does not long for the cessation of individual existence.
☸ vibhavaṃ nābhinandati.

With the destruction of all forms of craving
☸ sabbaso taṇhānaṃ khayā

Comes the complete passing away and ending [of originated phenomena], the Untroubled
☸ asesavirāganirodho nibbānaṃ.

For that bhikkhu who has realised the Untroubled
☸ tassa nibbutassa bhikkhuno

Free of grasping
☸ anupādānā

There are no renewed states of individual existence
☸ punabbhavo na hoti (Ud.33).

Illustration: bhava, individual existence

For the bhikkhu of peaceful mind who has destroyed craving for states of individual existence, the round of birth and death is destroyed. For him there are no renewed states of individual existence.
☸ Ucchinnabhavataṇhassa santacittassa bhikkhuno
Vikkhīṇo jātisaṃsāro natthi tassa punabbhavo ti (Ud.46).

Illustration: bhava, individual existence; bhava, [states of] individual existence; vibhava, cessation of [states of] individual existence

Seeing the danger of individual existence
☸ bhavevāhaṃ bhayaṃ disvā

When searching for either [states of] individual existence or the cessation of [states of] individual existence,
☸ bhavañca vibhavesinaṃ

I did not welcome individual existence,
☸ bhavaṃ nābhivadiṃ

Nor rejoice in or grasp anything.
☸ kiñci nandiñca na upādiyin ti (M.1.330).

Illustration: bhavā, [renewed] states of individual existence

I have abandoned my wrong view [of reality]. All [renewed] states of individual existence are obliterated.
☸ Micchādiṭṭhi pahīnā me bhavā sabbe vidālitā (Th.v.343-344).

Illustration: bhava, states of individual existence

Bhikkhus, there are these three quests. What three?

• the quest for sensuous pleasure
☸ kāmesanā

• the quest for states of individual existence
☸ bhavesanā

• the quest for a religious life
☸ brahmacariyesanā (S.5.55).

Illustration: bhavā, states of individual existence: bhavo, individual existence

There are three states of individual existence
☸ tayo me āvuso bhavā

• individual existence in the sensuous plane of existence
☸ kāmabhavo

• individual existence in the refined material plane of existence
☸ rūpabhavo

• individual existence in the immaterial plane of existence
☸ arūpabhavo

With the origination of grasping comes the origination of individual existence
☸ upādānasamudayā bhavasamudayo

With the ending of grasping comes the ending of individual existence
☸ upādānanirodhā bhavanirodho

The practice leading to the ending of individual existence is the noble eightfold path (M.1.50).

Illustration: bhava, individual existence; bhavanetti, the conduit to renewed states of individual existence

The four noble truths have been awakened to and penetrated.
☸ Tayidaṃ bhikkhave dukkhaṃ ariyasaccaṃ... dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ

• Craving for states of individual existence has been eradicated
☸ ucchinnā bhavataṇhā

• The conduit to renewed states of individual existence has been destroyed
☸ khīṇā bhavanetti

• There are now [for me] no renewed states of individual existence
☸ natthi dāni punabbhavo ti (D.2.91).

Illustration: bhavanetti, the conduit to renewed states of individual existence

The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form: this is called the conduit to renewed states of individual existence.
☸ rūpe kho rādha yo chando yo rāgo yā nandi yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā ayaṃ vuccati bhavanetti (S.3.191).

Illustration: bhavanettiko, the conduit to renewed states of individual existence

The body of the Perfect One stands with the conduit to renewed states of individual existence cut.
☸ Ucchinnabhavanettiko bhikkhave tathāgatassa kāyo tiṭṭhati (D.1.46).

Illustrations: cessation; continuance; development

Illustration: vibhavaṃ, cessation

There are some ascetics and Brahmanists who are annihilationists. They assert the annihilation, destruction, and cessation of beings [at death]
☸ ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti (D.1.34).

Illustration: vibhavā, cessation

When a bhikkhu has profoundly understood what is brought about as such,
☸ sa ve bhūtapariñño

Being free of craving for all states of individual existence,
☸ so vītataṇho bhavābhave

With the cessation of what is brought about [at death]
☸ bhūtassa vibhavā

He comes not to renewed states of individual existence
☸ bhikkhu nāgacchati punabbhavan ti (It.44).

Illustration: vibhavaṃ, cessation

Knowing the arising and cessation of the world [of phenomena] [according to reality], our minds will be imbued with that perception.
☸ Lokassa sambhavañca vibhavañca ñatvā
taṃ saññā paricitañca no cittaṃ bhavissati (A.5.107).

Illustration: bhavāya, development of states; vibhavāya, cessation of states

He knows that, ‘If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space etc, and to develop my mind accordingly, thus this detached awareness supported and fuelled by this would remain for a very long time.
☸ imaṃ ce ahaṃ upekkhaṃ evaṃparisuddhaṃ evaṃpariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ tadanudhammañca cittaṃ bhāveyyaṃ evaṃ ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.

He knows that, ‘If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space etc, and to develop my mind accordingly, that would be something originated.
☸ So evaṃ pajānāti imaṃ ce ahaṃ upekkhaṃ evaṃparisuddhaṃ evaṃpariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ tadanudhammañca cittaṃ bhāveyyaṃ saṅkhatametaṃ.

He does not do anything, nor is he intent upon the development or cessation of states. So doing, he does not grasp anything in the world [of phenomena].
☸ So neva taṃ abhisaṅkharoti nābhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati (M.3.244).

Bodhi: He does not form any condition or generate any volition tending towards either being or non-being.

Horner: He therefore neither constructs nor thinks out for becoming or for de-becoming.

Illustration: bhavāya, development; vibhavāya, cessation

Penetrative discernment arises from effort [in proper contemplation]. Without effort [in proper contemplation] penetrative discernment is destroyed. Recognising these two paths to the development and cessation [of wisdom], let a man so conduct himself that his wisdom increases.
☸ Yogā ve jāyati bhūri ayogā bhūrisaṅkhayo
Etaṃ dvedhāpathaṃ ñatvā bhavāya vibhavāya ca
Tathattānaṃ niveseyya yathā bhūri pavaḍḍhati (Dh.v.282).

Illustration: vibhavaṃ, [view of the] cessation of beings [at death]; bhavañ: the [view of the] continuance of beings [at death]

He who has realised the Untroubled via a path made by himself, who has overcome his unsureness [about the excellence of the teaching], abandoned the [view of the] cessation of beings [at death] and the [view of the] continuance of beings [at death], who has fulfilled [the religious life], who has destroyed renewed states of individual existence: he is a bhikkhu.
☸ Pajjena katena attanā parinibbānagato vitiṇṇakaṅkho vibhavañca bhavañca vippahāya
Vusitavā khiṇapunabbhavo sa bhikkhu (Sn.v.514).

Illustrations: existence

Illustration: bhavaṃ, existence

Having arisen in human existence just once more, he then puts an end to suffering.
☸ ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti (A.1.234).

Illustration: bhavo, existence

Existence as a human being, too, was successfully obtained
☸ mānuso ca bhavobhirādhito (Th.v.258-259).

Illustration: bhave, existence

Having thrust away spiritually fettering delight and attachment regarding these things, your stream of consciousness would not remain in existence.
☸ Etesu nandiñca nivesanañca panujja viññāṇaṃ bhave na tiṭṭhe (Sn.v.1055).

*Bhavābhava

Renderings

• bhavābhava: renewed states of individual existence

• bhavābhava: various states of individual existence

• bhavābhava: any state of individual existence

• bhavābhava: all states of individual existence

• bhavābhava: from one state of individual existence to another

Introduction

Bhavabhava: in verse

The term bhavābhava occurs 20 times in the scriptures, always in poems, except for one passage in the Madhupiṇḍika Sutta which is so lyrical as to be practically verse, which begins:

• [I proclaim] a doctrine, friend, such that in the world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, one does not abide quarrelling with anyone in the world.
☸ Yathāvādī kho āvuso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke vigayha tiṭṭhati (M.1.108).

Norman’s renderings

Norman regards bhavābhava as ‘rhythmical lengthening for bhavabhava = repeated existence, various existences,’ and not as bhava+abhava (GD.n.496).

He translates it as:

• existences (Sn.v.776).

• different existences (Sn.v.786; Sn.v.801).

• various existences (Sn.v.877; Th.v.661).

• one existence after another (Sn.v.901).

• various kinds of existence (Sn.v.1060; Sn.v.1068).

In Sn.v.776 he treats bhavesu and bhavābhavesu as near synonyms:

• bhavesu: for existences

• bhavābhavesu: for various existences

PED’s renderings

Duroiselle says the purpose of repetition is to express plurality, totality, distribution, variety, multiplicity, etc (PGPL, Para.610). PED accordingly renders bhavābhava as ‘this or that life, any form of existence, some sort of existence.’

Illustrations: renewed states of individual existence

Illustration: bhavābhava, renewed states of individual existence

Fallen in time into the power of time, becoming subject to renewed states of individual existence, men come to suffering. Those men grieve in this world.
☸ Kāle kālavasaṃ pattā bhavābhavavasaṃ gatā
Narā dukkhaṃ nigacchanti tedha socanti māṇavā (Th.v.661).

• Norman: Come in time into the power of time, subject to various existences, men come to grief.

Illustrations: various states of individual existence

Illustration: bhavābhavesu, various states of individual existence

I see people in turmoil in the world, overcome by craving for states of individual existence, wretched characters wailing in the face of death, not free of craving for various states of individual existence.
☸ Passāmi loke pariphandamānaṃ pajaṃ imaṃ taṇhāgataṃ bhavesu
Hinā narā maccumukhe lapanti avitataṇhāse bhavābhavesu (Sn.v.776).

• Norman: I see in the world this race [of mortals] floundering, obsessed with craving for existences. Base men wail in the jaws of death, with craving for various existences unallayed.

Illustration: bhavābhavesu, various states of individual existence

Dependent on ascetic practices and self-mortification, or on what is seen, heard, sensed, [or cognised], with raised voices they wail for spiritual purity, not free of craving for various states of individual existence.
Tapūpanissāya jigucchitaṃ vā atha vāpi diṭṭhaṃ vā sutaṃ mutaṃ vā
Uddhaṃsarā suddhimanutthunanti avītataṇhāse bhavābhavesu (Sn.v.901).

• Norman: their craving for one existence after another not gone

Illustration: bhavābhavesu, various states of individual existence

For because one has not gained perfection [of transcendent insight], one does unvirtuous deeds from undiscernment of reality in renewed states of individual existence.
☸ Avyositattā hi bhavābhavesu pāpāni kammāni karoti mohā (Th.v.784-5; M.2.73).

• Norman: for because of not gaining the end in various existences (men) do evil actions from delusion.

• Horner: Not being accomplished in this becoming or that, they do evil deeds from delusion.

Illustrations: any state of individual existence

Illustration: bhavābhavāya, any state of individual existence

Those in whom there is no craving for anything in the world, in relation to any state of individual existence in this world or the world beyond, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.
☸ Yesaṃ taṇhā natthi kuhiñci loke bhavābhavāya idha vā huraṃ vā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha (Sn.v.496).

Norman: But those in whom there is no craving for anything in the world, for various existences in this world or the next....

Illustration: bhavābhavāya, any state of individual existence

Whatever you know, above, below, across, and also in the middle, knowing this to be a bond [to individual existence] in the world, do not foster craving for any state of individual existence.
☸ Yaṃ kiñci sampajānāsi uddhaṃ adho tiriyañcāpi majjhe:
Etaṃ viditvā saṅgoti loke bhavābhavāya mākāsi taṇhan ti (Sn.v.1068).

• Norman: do not make craving for various kinds of existences

Illustration: bhavābhavesu, about any state of individual existence

One who is spiritually purified conceives no dogmatic view about any state of individual existence in the world.
☸ Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesu (Sn.v.786).

Norman: A purified man does not indeed form a view anywhere in the world in respect of different existences.

Illustration: bhavābhavāya, for any state of individual existence

One with no aspiration for any state of individual existence in either world, this world or the world beyond,
☸ Yassūbhayante paṇidhīdha natthi bhavābhavāya idhavā huraṃ vā (Sn.v.801).

Norman: If anyone has made no resolve in respect of both ends here, for the sake of different existences here or in the next world

Illustration: bhavābhavāya, any state of individual existence

The wise man is not involved with any state of individual existence.
☸ bhavābhavāya na sameti dhīro ti (Sn.v.877).

• Norman: The wise man does not go to various [renewed] existences.

Illustrations: all states of individual existence

Illustration: bhavābhave, all states of individual existence

And whatever man here is wise, one who is blessed with profound knowledge, who has freed himself from this [wretched] bondage to all states of individual existence, he is free of craving, rid of spiritual defilement, and free of expectations [in regard to both this world and the world beyond]. He has overcome birth and old age, I declare.
☸ Vidvā ca yo vedagū naro idha bhavābhave saṅgamimaṃ visajja
So vitataṇho anīgho nirāso atāri so jāti jaranti brūmiti (Sn.v.1060).

• Norman: And whatever man here is knowing and has knowledge, giving up this attachment to various kinds of existence, he, I declare, with craving gone, without affliction, and without desire, has crossed over birth and old age.

• This [wretched] bondage: ‘This’ (imaṃ) has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’

Illustration: bhavābhave, various states/all states of individual existence

Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence... [Such] beings follow the round of birth and death, and go to rebirth and death.
☸ Taṇhāyogena saṃyuttā rattacittā bhavābhave...
Sattā gacchanti saṃsāraṃ jātimaraṇagāmino.

Those who have abandoned craving, being free of craving for all states of individual existence, are those in the world who have reached the Far Shore, having accomplished the destruction of perceptually obscuring states.
☸ Ye ca taṇhaṃ pahatvāna vītataṇha bhavābhave
Te ca pāragatā loke ye pattā āsavakkhayan ti (It.50).

Illustration: bhavābhave, all states of individual existence

Free of craving for all states of individual existence
☸ bhavābhave vītataṇhaṃ (M.1.108).

• Bodhi: free from craving for any kind of being

• Horner: void of craving for becoming and non-becoming

Illustration: bhavābhave, with all states of individual existence

Those who have abandoned both sensuous yearning and anger, whose minds are at peace with all states of individual existence
☸ Kāmakopappahīnā ye santacittā bhavābhave (Th.v.671).

Comment:

• Norman: whose minds are calm in various existences

• The bhikkhu who has realised the Untroubled (tassa nibbutassa bhikkhuno) abandons craving for states of individual existence (bhavataṇhā pahīyati) but does not long for the cessation of individual existence (vibhavaṃ nābhinandati, Ud.32-3). So, peaceful with any state of individual existence.

Illustrations: from one state of individual existence to another

Illustration: bhavābhavaṃ, from one state of individual existence to another

Repeatedly, led on [by uninsightfulness into reality] from one state of individual existence to another in the sphere of personal identity, not transcending personal identity, they pursue birth and death.
☸ Kālaṃ kālaṃ bhavābhavaṃ sakkāyasmiṃ purakkhatā avitivattā sakkāyaṃ jātimaraṇasārino (Thī.v.199).

Illustration: bhavābhavaṃ, from one state of individual existence to another

Having acquiesced in [the perception of] time, are [by uninsightfulness into reality] led on within the round of birth and death from one state of individual existence to another.
☸ Kālaṃ gatiṃ bhavābhavaṃ saṃsārasmiṃ purakkhatā (A.3.69).

• Bodhi: ‘plunged headlong into saṃsāra, [into] time, destination, and existence upon existence.’

*Bhāra

Renderings

• bhāra: responsibility

• bhāra: load

• bhāra: burden

Illustrations

Illustration: bhāraṃ, responsibility

Two fools: he who shoulders a responsibility that does not fall to him, and he who shirks a responsibility that falls to him.
☸ dveme bhikkhave bālā. Katame dve? yo ca anāgataṃ bhāraṃ vahati yo ca āgataṃ bhāraṃ na vahati. Ime kho bhikkhave dve bālāti (A.1.84).

Illustration: bhāraṃ, responsibility

The mother carries the foetus in her womb for nine or ten months with much anxiety for the heavy responsibility.
☸ Tamenaṃ bhikkhave mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garumbhāraṃ

Then after nine or ten months, the mother gives birth with much anxiety for the heavy responsibility.
☸ Tamenaṃ bhikkhave mātā navannaṃ vā dasannaṃ cā māsānaṃ accayena vijāyati mahatā saṃsayena garumbhāraṃ (M.1.266).

Illustration: bhārassa, load

One greases an axle only for the sake of transporting a load.
☸ Seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nitraṇatthāya (S.4.177).

Illustration: bhāraṃ, load

A man came carrying a load of water.
☸ atha puriso āgaccheyya udakabhāraṃ ādāya (M.3.95).

Illustration: khāribhāro, load

Conceit, O brahman, is your shoulder-load.
☸ Māno hi te brāhmaṇa khāribhāro (S.1.169).

Illustration: bhāro, burden

And how is the bhikkhu a Noble One whose banner is lowered, whose burden [of the five grasped aggregates] is laid down, who is emancipated [from individual existence]?
☸ Kathañca bhikkhave bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti?

In this regard a bhikkhu has abandoned self-centredness.
☸ Idha bhikkhave bhikkhuno asmimāno pahīno hoti (M.1.139).

Illustration: bhāro, burden

And what is the burden? The five grasped aggregates, one should reply
☸ Katamo ca bhikkhave bhāro pañcupādānakkhandhātissa vacanīyaṃ (S.3.26).

Illustration: bhāra, burden

When the conduit to renewed states of individual existence is destroyed in this lifetime in accordance with truth, there is no fear of death, which is like casting off a burden..
☸ Khīṇāya bhavanettiyā diṭṭhe dhamme yathātathe
Na bhayaṃ maraṇe hoti bhāranikkhepane yathā (Th.v.708).

*Bhūta

Renderings

• bhūta: brought about

• bhūta: what is brought about

• bhūta: brought into existence

• bhūta: true

Introduction

Past participles: past and passive

Bhūta is the past participle of bhavati. Duroiselle says past participles are principally of past and passive meaning (PGPL, para.360). Therefore we render bhūta as ‘brought about.’

The bhūtamidan ti reflection

Bhūta is of particular interest because it is the basis of this reflection:

―Bhikkhus, do you see, ‘This is brought about?’
☸ bhūtamidan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?
☸ tadāhārasambhavan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?
☸ tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhamman ti bhikkhave passathā ti?

―Yes, bhante (M.1.260).

Illustrations

Illustration: bhūtaṃ, what is brought about

How do those who are clear-sighted see [the nature of reality]?
☸ Kathañca bhikkhave cakkhumanto passanti?

In this regard a bhikkhu sees what is brought about as what is brought about.
☸ Idha bhikkhu bhūtaṃ bhūtato passati

Seeing what is brought about thus, he applies himself to disillusionment with what is brought about, to non-attachment to what is brought about, and to the ending of what is brought about.
☸ bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

This is what the Blessed One said, and in connection with which he added:
☸ Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati

Those who see what is brought about as what is brought about,
☸ ye bhūtaṃ bhūtato disvā

Transcending what is brought about,
☸ bhūtassa ca atikkamā

Are liberated [from perceptually obscuring states] according to reality
☸ yathābhūte vimuccanti

Having destroyed craving for states of individual existence
☸ bhavataṇhāparikkhayā

When a bhikkhu has profoundly understood what is brought about as such,
☸ sa ve bhūtapariñño

Being free of craving for all states of individual existence,
☸ so vītataṇho bhavābhave

With the cessation of what is brought about [at death]
☸ bhūtassa vibhavā

He comes not to renewed states of individual existence
☸ bhikkhu nāgacchati punabbhavan ti (It.44).

Illustration: bhūtassa, brought about

If the visual sense is operational and visible objects come into its range, and there is an operative interaction between them, then the appropriate field of sensation is manifested.
☸ ajjhattikañce cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti tajjo ca samannāhāro hoti evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti

The bodily form in whatever is thus brought about comprises the aggregate of grasped bodily form.
☸ Yaṃ tathābhūtassa rūpaṃ taṃ rūpūpādānakkhandhe saṅgahaṃ gacchati (M.1.191).

Illustration: bhūtaṃ, brought about

Those who see what is brought about as what is brought about, transcending what is brought about, are liberated [from perceptually obscuring states] according to reality, having destroyed craving for states of individual existence.
☸ Ye bhūtaṃ bhūtato disvā bhūtassa ca atikkamā
Yathābhūte vimuccanti bhavataṇhāparikkhayā (It.44).

Illustration: bhūtaṃ, brought about

―’Had it not been, it would not have been “mine.” It will be not; not “mine” will it be.’
☸ no c’assa no ca me siyā na bhavissati na me bhavissati.

That which is, that which is brought about, that I abandon.
☸ Yadatthi yaṃ bhūtaṃ taṃ pajahāmīti (A.4.75).

Illustration: bhūtaṃ, brought about

What is born, brought about, arisen, produced, originated, unenduring, conjoined with old age and death, a hotbed of illnesses, easily destroyed, having existential nourishment as its support and source: it is not fit to be delighted in.
☸ Jātaṃ bhūtaṃ samuppannaṃ kataṃ saṅkhatamaddhuvaṃ
Jarāmaraṇasaṅghātaṃ roganiḍḍhaṃ pabhaṅguṇaṃ
Āhāranettippabhavaṃ nālaṃ tadabhinandituṃ (It.37).

Illustration: bhūtaṃ, brought about

From whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.
☸ Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ (It.61).

Illustration: bhūtā, brought about

That view is brought about, contrived, thought out, and dependently arisen.
☸ sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā (A.5.186-7).

Illustration: bhūtaṃ, brought about

How could it be that what is born, brought about, originated, destined to decay, not decay? It is not possible.
☸ Taṃ kutettha bhikkhave labbhā yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati (S.5.164).

Illustration: bhūtānaṃ, brought into existence

Bhikkhus, there are these four kinds of existential nourishment for the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]. What four?
☸ Cattārome bhikkhave āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya (S.2.101).

Comment:

Norman views sambhavesīnaṃ as the future active participle in -esin (Elders Verses I, n.527), to be translated with the words ‘about to.’

Illustration: bhūtā, true

That makes ten teachings which are true, factual, correct, not incorrect, not mistaken, fully awakened to by the Perfect One.
☸ Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā (D.3.272-3).

M

*Manosañcetanāhāro

Renderings

• manosañcetanāhāro: the existential nourishment of mental intentional effort

Introduction

Existential nourishment

There are these four kinds of existential nourishment for the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]
☸ Cattāro... āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.

1) physical food, gross or subtle
☸ kabaliṅkāro āhāro oḷāriko vā sukhumo vā

2) secondly, sensation;
☸ phasso dutiyo

3) thirdly, mental intentional effort;
☸ manosañcetanā tatiyā

4) fourthly, the stream of consciousness
☸ viññāṇaṃ catutthaṃ (M.1.48).

Comment:

Norman views sambhavesīnaṃ as the future active participle in -esin (Elders Verses I, n.527), to be translated with the words ‘about to.’

Manosañcetanāhāro: red-hot charcoal pit simile

The scriptures hardly clarify the meaning of manosañcetanāhāro. For example, the Puttamaṃsa Sutta says it can be compared to a man being dragged reluctantly towards a red-hot charcoal pit, but it is not clear which aspect of the simile is illustrative of manosañcetanāhāro. We therefore look elsewhere for an explanation.

Sañcetanā: classification systems

Sañcetanā is classified according to either objects or means, as follows:

1) intentional effort in relation to visible objects, audible objects, smellable objects, tasteable objects, tangible objects, and mentally known objects
☸ rūpasañcetanā saddasañcetanā gandhasañcetanā rasasañcetanā phoṭṭhabbasañcetanā dhammasañcetanā (D.2.309).

2) intentional effort by way of body, speech, and mind
☸ kāyasañcetanā, vacīsañcetanā manosañcetanā (S.2.40).

The latter classification occurs in the following passage:

• When there is the body, then on account of bodily intentional effort, pleasure and pain arise for oneself;
☸ Kāye vā hānanda sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ

• When there is speech, then on account of verbal intentional effort, pleasure and pain arise for oneself;
☸ vācāya vā hānanda sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ

• When there is the mind, then on account of mental intentional effort, pleasure and pain arise for oneself―and with uninsightfulness into reality as the necessary condition.
☸ mane vā hānanda sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca (S.2.40).

Manosañcetanāhāro and taṇhā

The Puttamaṃsa Sutta links mental intentional effort to taṇhā, saying that:

• When the existential nourishment of mental intentional effort is profoundly understood, the three kinds of craving are profoundly understood.
☸ manosañcetanāya bhikkhave āhāre pariññāte tisso taṇhā pariññātā honti (S.2.100).

Thus manosañcetanā is somehow associated with taṇhā.

Mental intentional effort within taṇhā

Taṇhā is practically an existential nourishment, because ‘when a being has laid down this [wretched human] body but is not yet possessed of another body, I declare that it is fuelled by taṇhā.’ The full quotation is given below in the Illustrations.

That taṇhā implies mental intentional effort is seen in the Taṇhājālinī Sutta (A.2.212-3) which says that thoughts of ‘I am’ are ‘imbued with taṇhā’ (taṇhāvicaritāni), for example, the thoughts “I am here,” “I am this way” “I am otherwise.” The sutta also lists thoughts which clearly involve mental intentional effort, namely:

• May I be

• May I be here

• May I be this way

• May I be otherwise.

Mental intentional effort: Mahakaccānabhaddekaratta Sutta

Examples of mental intentional effort are common in the scriptures. For example, the Mahakaccānabhaddekaratta Sutta says:

• How does one long for the future?
☸ Kathañcāvuso anāgataṃ paṭikaṅkhati

• One directs one’s mind to acquire what has not yet been acquired, thinking, ‘May the visual sense and visible objects be thus in the future.’
☸ iti me cakkhuṃ siyā anāgatamaddhānaṃ iti rūpāti appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati (M.3.196).

Mental intentional effort and rebirth: the Cetanā Sutta

The four existential nourishments are ‘for the assistance of those about to arise [into new existence],’ and are therefore the basis of rebirth. The Cetanā Sutta illustrates the link between mental intentional effort and rebirth as follows:

• Whatever one is intent upon, conceives of, and identifies with, this becomes the basis for the establishment of one’s stream of consciousness.
☸ yañca bhikkhave ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā

• When there is the basis, there is the establishment of one’s stream of consciousness.
☸ Yañca ārammaṇe sati patiṭṭhā viññāṇassa hoti.

• When one’s stream of consciousness is established and has [egoistically] matured, renewed states of individual existence and rebirth occur in the future.
☸ Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti (S.2.65).

The sutta says that in ending intentness, conceiving, and identifying, one ends individual existence and rebirth in the future:

• If one is not intent upon, and does not conceive or identify with... there are no renewed states of individual existence and rebirth in the future
☸ Yato ca kho bhikkhave no ceva ceteti no ca pakappeti no ca anuseti... āyatiṃ punabbhavābhinibbatti na hoti (S.2.65).

Mental intentional effort and rebirth: the Saṅkhāruppatti Sutta

The Saṅkhāruppatti Sutta says:

• In this regard a bhikkhu possesses faith [in the perfection of the Perfect One’s enlightenment], virtue, learning, generosity, and wisdom. He thinks, ‘Oh, that at the demise of the body at death, I might be reborn in the company of wealthy khattiyas.’ He fixes his mind on that idea, concentrates on it, and develops it. These aspirations and musings of his, when developed and cultivated, lead to his rebirth there.
☸ So taṃ cittaṃ dahati taṃ cittaṃ adhiṭṭhāti taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca viharā ca evaṃ bhāvitā evaṃbahulīkatā tatrūpapattiyā saṃvattanti (M.3.99 (A.4.239).

The scriptures therefore show how mental intentional effort ‘maintains beings that have been brought into existence and assists those about to arise [into new existence].’ Therefore mental intentional effort is one of the four nourishments, and is likely the meaning of manosañcetanāhāro.

Illustrations

Illustration: manosañcetanāhāro, existential nourishment of mental intentional effort

And how should the existential nourishment of mental intentional effort (manosañcetanāhāro) be seen?
☸ Kathañca bhikkhave manosañcetanāhāro daṭṭhabbo?

Suppose there is a [red-hot] charcoal pit deeper than a man’s height, filled with glowing coals without flame or smoke. A man would come along wanting to live, not die, yearning for pleasure and loathing pain. Then two strong men would grab him by both arms and drag him towards the [red-hot] charcoal pit.
☸ Seyyathā pi bhikkhave aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ.

The man’s

• intention (cetanā) would be to get away,

• his desire (patthanā) would be to get away,

• his resolve (paṇidhi) would be to get away [from the red-hot charcoal pit]
☸ Atha kho bhikkhave tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi

For what reason? Because he knows: ‘I will fall into this [red-hot] charcoal pit and on that account I will meet with death or deadly pain.’
☸ imañcāhaṃ aṅgārakāsuṃ papatissāmi tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan ti. Evameva khvāhaṃ bhikkhave manosañcetanāhāro daṭṭhabbo ti vadāmi (S.2.99-100).

Illustration: manosañcetanāhāro, existential nourishment of mental intentional effort

If there is attachment to the existential nourishment of mental intentional effort, if there is spiritually fettering delight, if there is craving, the stream of consciousness is established there and [egoistically] matures.
☸ manosañcetanāya ce bhikkhave āhāre atthi rāgo atthi nandi atthi taṇhā patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.

Wherever the stream of consciousness is established and has [egoistically] matured, there is the appearance of immaterial-factors-and-bodily-form.
☸ Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ atthi tattha nāmarūpassa avakkanti.

Where there is the appearance of immaterial-factors-and-bodily-form, there is the growth of karmically consequential deeds.
☸ Yattha atthi nāmarūpassa avakkanti atthi tattha saṅkhārānaṃ vuddhi.

Where there is the growth of karmically consequential deeds, renewed states of individual existence and rebirth occur in the future.
☸ Yattha atthi saṅkhārānaṃ vuddhi atthi tattha āyatiṃ punabbhavābhinibbatti (S.2.101).

Illustration: manosañcetanāhāro, existential nourishment of mental intentional effort

If there is no attachment to the existential nourishment of mental intentional effort, if there is no spiritually fettering delight, if there is no craving, the stream of consciousness is not established there and does not grow.
☸ Manosañcetanāya ce bhikkhave āhāre natthi rāgo natthi nandi natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ

Where the stream of consciousness is not established and does not grow, there is the non-appearance of immaterial-factors-and-bodily-form.
☸ yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ natthi tattha nāmarūpassa avakkanti (S.2.101).

Illustration: ‘May I be reborn!’

―’Bhante, what is the cause and reason for some person here, with the demise of the body at death, being reborn in the company of egg-born magical serpents?”

―’In this regard, bhikkhu, someone acts ambivalently by way of body, speech, and mind.
☸ kāyena dvayakārī hoti vācāya dvayakāri manasā dvayakāri

‘He has heard: ‘Egg-born magical serpents are long-lived, beautiful, and abound in happiness.’

He thinks: ‘Oh, with the demise of the body at death, may I be reborn in the company of egg-born magical serpents!’
☸ tassa evaṃ hoti: aho vatāhaṃ kāyassa bhedā parammaraṇā aṇḍajānaṃ nāgānaṃ sahavyataṃ upapajjeyyan ti.

‘Then, with the demise of the body at death, he is reborn in the company of egg-born magical serpents.

‘This is the cause and reason for some person here, with the demise of the body at death, being reborn in the company of egg-born magical serpents.” (S.3.242).

Illustration: ‘May I be reborn!’

―’Bhante, what is the cause and reason for some person here, with the demise of the body at death, being reborn in the company of the devas of the heavenly musician order (gandhabbakāyikā devā)?”

―’In this regard, bhikkhu, some person practises good conduct of body, speech, and mind. He has heard: ‘The devas of the heavenly musician order are long-lived, beautiful, and abound in happiness.’ He thinks: ‘Oh, with the demise of the body at death, may I be reborn in the company of the devas of the heavenly musician order!’ Then, with the demise of the body at death, he is reborn in the company of the devas of the heavenly musician order.

‘This is the cause and reason for some person here, with the demise of the body at death, being reborn in the company of the devas of the heavenly musician order’ (S.3.250).

Illustration: fuelled by craving

―Master Gotama, when a flame is flung by the wind and goes some distance, what does Master Gotama declare to be its fuel on that occasion?

―When, Vaccha, a flame is flung by the wind and goes some distance, I declare that it is fuelled by the wind. For on that occasion the wind is its fuel.

―And, Master Gotama, when a being has laid down this [wretched human] body but is not yet possessed of another body, what does Master Gotama declare to be [the being’s] fuel on that occasion?

―When, Vaccha, a being has laid down this [wretched human] body but is not yet possessed of another body, I declare that [the being] is fuelled by craving. For on that occasion craving is [the being’s] fuel.
☸ Yasmiṃ kho vaccha samaye imañca kāyaṃ nikkhipati satto ca aññataraṃ kāyaṃ anuppanno hoti tamahaṃ taṇhūpādānaṃ vadāmi. Taṇhāhissa vaccha tasmiṃ samaye upādānaṃ hotī ti (S.4.399).

Illustration: sañcetanā, intentional effort

Four ways of acquiring a [particular] state of individuality.
☸ Cattārome bhikkhave attabhāvapaṭilābhā. Katame cattāro?

There is the acquiring of a [particular] state of individuality in which one’s own intentional effort has effect, not another’s; another’s intentional effort has effect, not one’s own; both; neither.

atthāvuso attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe

• attasañcetanā yeva kamati no parasañcetanā.

• parasañcetanā yeva kamati no attasañcetanā.

• attasañcetanā ceva kamati parasañcetanā ca.

• neva attasañcetanā kamati no parasañcetanā (D.3.231).

Comment:

Venerable Sāriputta said this meant that where there is the acquiring of a [particular] state of individuality in which one’s own intentional effort has effect, not another person’s, there is a passing away of beings from that group on account of their own intentional effort (attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti). And corresponding statements for the other groups (A.2.159).

*Maññati

Renderings

• maññati: to think

• maññati: to think appropriate

• maññati: to think of in personal terms

• maññati: to think ‘I am’

• maññita: thinking in personal terms

Introduction

Think: rhetorical questions

As a rhetorical introduction to a question, the Buddha would ask what people thought:

• ‘What do you think, bhikkhus (taṃ kiṃ maññatha bhikkhave)? Is bodily form lasting or unlasting?’ (S.3.187).

• ‘What do you think, bhikkhus (taṃ kiṃ maññatha bhikkhave)? Which is the greater, this small stone I have picked up, the size of my hand, or the Himalayas, the king of mountain ranges?’ (M.3.166).

• What do you think, Kālāmas (taṃ kiṃ maññatha kālāmā)? Does greed arise for one’s benefit or harm? (A.1.189).

To think

Maññati sometimes means ‘to think’:

• ‘I think such teaching is truly foolish’
☸ maññāmahaṃ momūhameva dhammaṃ (Sn.v.840).

• ‘Whoever might think he could pollute the sea with a pot of poison would not be able to do so
☸ samuddaṃ visakumbhena yo maññeyya padūsituṃ (Vin.2.203).

• Groups of ascetics would sit quietly, hoping that the Buddha ‘might think of approaching’
☸ upasaṅkamitabbaṃ maññeyyā (M.2.2).

Think appropriate

Maññati also means ‘to think appropriate.’ When the matted-hair ascetic Kassapa of Uruvelā wanted to receive ordination, the Buddha told him to consult his group of five hundred ascetics ‘so that they can do what they think appropriate’ (yathā te maññissanti tathā karissantī ti).’ That is, whether or not to likewise receive ordination (Vin.1.32).

Think of in personal terms

Maññati also means thinking of something in personal terms, or to ‘think “I am.”’ This is the special meaning of maññati. For example, a bhikkhu ‘should not think “I am part of solidness”’ (paṭhaviyā mā maññi). The past participle maññita is used as the corresponding noun. PED (sv Maññita) calls it: ‘illusion, imagination’). We say ‘thinking in personal terms’:

• And what is the way that is appropriate for uprooting all thinking in personal terms (sabbamaññita)? In this regard a bhikkhu does not think of the visual sense in personal terms (na maññati), does not think (na maññati) ‘I am part of the visual sense,’ does not think ‘I am separate from the visual sense,’ does not think the visual sense is “[in reality] mine”
Katamā ca sā bhikkhave sabbamaññitasamugghātasāruppapaṭipadā idha bhikkhave bhikkhu cakkhuṃ na maññati cakkhusmiṃ na maññati cakkhuto na maññati cakkhuṃ meti na maññati (S.4.22).

On resorting to brackets

Although translators agree to this special meaning of maññati, ‘thinking in personal terms,’ they usually resort to brackets. For example, Horner says ‘he thinks (of self) in (regard to) extension’ (Horner, MLS.1.4).

Bodhi, too, uses brackets, explaining that maññati is often used to mean ‘the intrusion of the egocentric perspective’ (MLDB n.6). In translating the Mūlapariyāya Sutta he therefore introduces the word ‘himself,’ but in brackets:

• ‘Having perceived earth as earth, he conceives [himself as] earth, he conceives [himself] in earth, he conceives [himself apart] from earth, he conceives earth to be ‘mine.’
☸ paṭhaviṃ paṭhavito saññatvā paṭhaviṃ maññati paṭhaviyā maññati paṭhavito maññati paṭhaviṃ me ti maññati (Bodhi, M.1.1).

Adding brackets tends to suggest that maññati does not have the full meaning one is giving it. We treat it as if it does.

Illustrations

Illustration: maññati, think of in personal terms; maññati, think ‘I am’; maññati, think

The ignorant Everyman
assutavā puthujjano

perceives solidness to be solidness;
paṭhaviṃ paṭhavito sañjānāti

Having done so, he thinks of solidness in personal terms;
paṭhaviṃ paṭhavito saññatvā paṭhaviṃ maññati

He thinks ‘I am part of solidness,’
paṭhaviyā maññati

He thinks ‘I am separate from solidness,’
paṭhavito maññati

He thinks that solidness is “[in reality] mine.”
paṭhaviṃ me ti maññati

He takes delight in solidness.
paṭhaviṃ abhinandati

For what reason? He does not profoundly understand it.
Taṃ kissa hetu? Apariññātaṃ tassā ti vadāmi (Mūlapariyāya Sutta, M.1.1).

Comment:

I render the locative case as ‘part of,’ and the ablative case as ‘separate from’ for the following reasons:

1) The Locative shows the place in or on which a thing or person is, or an action is done and is therefore expressed as in, on, upon, at (PGPL, para601).

2) The primary meaning of the Ablative is expressed by the word ‘from,’ namely separation, and other relations in which the idea of separation is more or less discernible (e.g. he fell from the horse) (PGPL, para 600).

Illustration: maññati, think of in personal terms; maññati, think ‘I am’; maññati, think

The bhikkhu who is an arahant
bhikkhu arahaṃ

fully understands solidness to be solidness
so pi paṭhaviṃ paṭhavito abhijānāti

Fully understanding solidness to be solidness
paṭhaviṃ paṭhavito abhiññāya

he does not think of solidness in personal terms
paṭhaviṃ na maññati

He does not think ‘I am part of solidness’
paṭhaviyā na maññati

He does not think ‘I am separate from solidness’
paṭhavito na maññati

He does not think solidness is “[in reality] mine”
paṭhaviṃ me ti na maññati

He does not take delight in solidness
paṭhaviṃ nābhinandati

For what reason? He profoundly understands it, I declare
Taṃ kissa hetu? Pariññātaṃ tassā ti vadāmi (M.1.4).

Illustration: maññati, think of in personal terms

Man is subject to torment;
☸ ayaṃ loko santāpajāto

Afflicted by sensation,
☸ phassapareto

He calls an illness ‘endowed with personal qualities’;
☸ rogaṃ vadati attato

But whatsoever one thinks of in personal terms
☸ yena yena hi maññati

It is different than [how one thinks of it],
☸ tato taṃ hoti aññathā (Ud.32).

Illustration: maññati, think of in personal terms; maññati, think ‘I am’

The Perfect One in seeing what is to be seen, does not think of what is seen in personal terms.
☸ tathāgato daṭṭhā daṭṭhabbaṃ diṭṭhaṃ na maññati.

He does not think of what is not seen in personal terms
☸ Adiṭṭhaṃ na maññati.

He does not think of what should be seen in personal terms
☸ Daṭṭhabbaṃ na maññati.

He does not think ‘I am the seer.’
☸ Daṭṭhāraṃ na maññati (A.2.25).

Illustration: maññati: think ‘I am’

The Brahman speaks thus:
☸ brāhmaṇo evamāha

All states of individual existence are unlasting, intrinsically unsatisfactory, destined to change
☸ sabbe bhavā aniccā dukkhā vipariṇāmadhammā ti.

In so saying
iti vadaṃ brāhmaṇo

• he speaks truth not falsehood saccaṃ
☸ āha no musā

• he does not think ‘I am an ascetic’
☸ so tena na samaṇo ti maññati

• he does not think ‘I am a Brahmanist’
☸ na brāhmaṇo ti maññati

• he does not think ‘I am better’
☸ na seyyo’hamasmī ti maññati

• he does not think ‘I am equal’
☸ na sadiso’hamasmī ti maññati

• he does not think ‘I am worse’
☸ na hīno’hamasmī ti maññati (A.2.176-7).

Illustration: maññati: think ‘I am’

If one profoundly understands what can be expressed, and does not think ‘I am the expressor.’
☸ Akkheyyañca pariññāya akkhātāraṃ na maññati

The mind’s deliverance [from perceptually obscuring states] is achieved, the unsurpassed Peaceful State.
☸ Phūṭṭho vimokkho manasā santipadamanuttaraṃ (It.53).

Illustration: maññati: think ‘I am’

The arahant does not think ‘I am something’; he does not think ‘I am somewhere’; he does not think ‘I am due to something.’
☸ na kiñci maññati na kuhiñci maññati na kenaci maññatī ti (M.3.45).

Illustration: maññati, think of in personal terms

The Sappurisa Sutta (M.3.42) compares the common person and the spiritually outstanding person (asappuriso and sappuriso). When the common person (asappuriso) gains first jhāna, he thinks

• ‘I am an attainer of the first jhāna; these other bhikkhus are not’
☸ ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī ime panaññe bhikkhū na paṭhamajjhānasamāpattiyā lābhino ti

He thereby exalts himself and disparages others
☸ attānukkaṃseti paraṃ vambheti

When a spiritually outstanding person gains jhāna, he thinks:

‘The perception that “It is void of personal qualities” even concerning the attainment of the first jhāna has been spoken of by the Blessed One
☸ paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.

For whatsoever one thinks of in personal terms, it is different than [how one thinks of it]
☸ yena yena hi maññati tato taṃ hoti aññathā

Comment:

Maññati means ‘think of in personal terms,’ which is seen in the thoughts of the asappuriso, dominated by ahaṃ.

Illustration: maññati, think; maññati, think of in personal terms

See the world [of beings] with its devas entrenched in [attachment to] immaterial-factors-and-bodily-form. It thinks what is void of personal qualities is endowed with personal qualities. It thinks ‘This is true [to its appearance].’
☸ Anattani attamāniṃ passa lokaṃ sadevakaṃ niviṭṭhaṃ nāmarūpasmiṃ idaṃ saccan ti maññati.

But whatsoever they think of in personal terms is different [from how they think of it].
☸ Yena yena hi maññanti tato taṃ hoti aññathā

For it is untrue to itself.
☸ taṃ hi tassa musā hoti

That which is transitory is intrinsically false indeed.
☸ mosadhammaṃ hi ittaraṃ (Sn.v.756-7).

Illustration: maññita, thinking in personal terms

‘I am,’ is a matter of thinking in personal terms
☸ asmī ti maññitametaṃ

‘I am this,’ is a matter of thinking in personal terms
☸ ayamahamasmī ti maññitametaṃ

‘I will be,’ is a matter of thinking in personal terms
☸ bhavissan ti maññitametaṃ

‘I will not be,’ is a matter of thinking in personal terms
☸ na bhavissan ti maññitametaṃ

‘I will be material,’ is a matter of thinking in personal terms
☸ rūpi bhavissanti maññitametaṃ

‘I will be immaterial,’ is a matter of thinking in personal terms
☸ arūpī bhavissan ti maññitametaṃ

‘I will be aware,’ is a matter of thinking in personal terms
☸ saññībhavissan ti maññitametaṃ

‘I will be unaware,’ is a matter of thinking in personal terms
☸ asaññī bhavissan ti maññitametaṃ

‘I will be neither aware nor unaware,’ is a matter of thinking in personal terms
☸ nevasaññināsaññī bhavissan ti maññitametaṃ

Thinking in personal terms is an illness, a carbuncle, a [piercing] arrow. Therefore train yourselves with the thought, ‘We will live with minds free of thinking in personal terms’
☸ maññitaṃ bhikkhave rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ tasmātiha bhikkhave amaññamānena cetasā viharissāmāti evaṃ hi vo bhikkhave sikkhitabbaṃ (S.4.203).

Illustration: maññita, thinking in personal terms; maññati, think of in personal terms; maññati, think ‘I am’; maññati, think

And what is the way that is appropriate for uprooting all thinking in personal terms?
☸ Katamā ca sā bhikkhave sabbamaññitasamugghātasāruppapaṭipadā

In this regard a bhikkhu does not think of the visual sense in personal terms
☸ cakkhuṃ na maññati

does not think ‘I am part of the visual sense’
☸ cakkhusmiṃ na maññati

does not think ‘I am separate from the visual sense’
☸ cakkhuto na maññati

does not think the visual sense is “[in reality] mine”
☸ cakkhuṃ me ti na maññati (S.4.22).

Illustration: amaññissaṃ, think appropriate

'I was so pleased and satisfied with Master Kassapa's first parable, I wanted to hear his brilliant replies to these other various questions. So I thought it appropriate to treat Master Kassapa as an opponent.
☸ Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ (D.2.352).

*Mathita

Renderings

• mathita: inward distraction

• mathita: distracted

• mathita: churned

• mathita: oppressed

• matheti: to distract

Illustrations

Illustration: mathenti, distract

Sensuous pleasures―attractive, sweet, and charming―distract the mind through their many different forms.
☸ Kāmā hi citrā madhurā manoramā virūparūpena mathenti cittaṃ (Sn.v.50).

Illustration: mathenti, distract

There are many attractive things in the world, on this wide earth. They distract [the mind], it seems, [by promoting] thoughts of lovely objects that are associated with attachment.
☸ Bahūni loke citrāni asmiṃ paṭhavimaṇḍale
Mathenti maññe saṅkappaṃ subhaṃ rāgūpasaṃhitaṃ (Th.v.674).

Illustration: mathenti, distract

Likeable things do not distract his mind, unlikeable things are not considered repulsive. His welcoming and rejecting are scattered, gone to their end, do not exist.
☸ Iṭṭhassa dhammā na mathenti cittaṃ aniṭṭhato no paṭighātameti.
Tassānurodhā athavā virodhā vidhūpitā atthagatā na santi (A.4.159-160).

Illustration: pamathitassa, distracted

The craving of a person of distracted thoughts, who is full of attachment and contemplates the loveliness [of the female body] will only develop. Such a person reinforces his bondage [to individual existence].
☸ Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ (Dh.v.349).

Illustration: mathitānaṃ, states of inward distraction

Therefore I say with the destruction, fading away, ending, giving up, and relinquishment of all thinking in personal terms, of all states of inward distraction, all illusions of personal identity, all illusions of personal ownership, and of the proclivity to self-centredness, the Perfect One is liberated [from perceptually obscuring states] through being without grasping.
☸ Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṅkāramamaṅkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimutto ti vadāmī ti (M.1.486).

Illustration: mathitā, distracted

Being distracted by their various gains, they do not attain inward collectedness.
☸ Lābhālābhena mathitā samādhiṃ nādhigacchantī ti (Th.v.102).

Illustration: mathito, oppressed

Just as a noble thoroughbred yoked to a load, enduring a load, oppressed by the excessive burden, does not try to escape from its yoke
☸ Yathā pi bhaddo ājañño dhure yutto dhurassaho
Mathito atibhārena saṃ yugaṃ nātivattati (Th.v.659).

Commentary: saṃ yugan ti attano khandhe ṭhapitaṃ yugaṃ. Saṃ is therefore a possessive pronoun.

Illustration: mathita, churned

The practlce concerning unchurned [milk]
☸ amathitakappo (Vin.2.301).

Notes:

This practice concerns milk which has passed the stage of being milk but has not arrived at the stage of being cream.
☸ yaṃ taṃ khīraṃ khīrabhāvaṃ vijahitaṃ asampattaṃ dadhibhāvaṃ (Vin.2.301).

*Mada

Renderings

• mada: exuberance

• madanīya: intoxicating

• matta: intoxicated

Illustrations

Illustration: mado, exuberance

In the youth of beings, there is an exuberance on account of youth, intoxicated with which they misconduct themselves by way of body, speech, and mind.
☸ Atthī bhikkhave sattānaṃ yobbane yobbanamado yena madena mattā kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti (A.3.72).

In the health of beings, there is an exuberance on account of health, intoxicated with which they misconduct themselves by way of body, speech, and mind.
☸ Atthi bhikkhave sattānaṃ ārogye ārogyamado yena madena mattā kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti (A.3.72).

In the life of beings, there is an exuberance on account of life, intoxicated with which they misconduct themselves by way of body, speech, and mind.
☸ Atthi bhikkhave sattānaṃ jīvite jīvitamado yena madena mattā kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti (A.3.72).

Illustration: mado, exuberance

When I reflected thus my exuberance on account of youth was completely abandoned.
☸ Tassa mayhaṃ bhikkhave iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi (A.1.146).

When I reflected thus my exuberance on account of health was completely abandoned.
☸ Tassa mayhaṃ bhikkhave iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi (A.1.146).

When I reflected thus my exuberance on account of life was completely abandoned.
☸ Tassa mayhaṃ bhikkhave iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī'ti (A.1.146).

Illustration: mada, exuberance

Intoxicated with the exuberance on account of youth a bhikkhu gives up the training and returns to lay life.
☸ Yobbanamadamatto vā bhikkhave bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati.

Intoxicated with the exuberance on account of health a bhikkhu gives up the training and returns to lay life.
☸ Ārogyamadamatto vā bhikkhave bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati

Intoxicated with the exuberance on account of life a bhikkhu gives up the training and returns to lay life.
☸ jīvitamadamatto vā bhikkhave bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī' ti (A.1.147).

Illustration: mada, exuberance

A sage, living the religious life, abstaining from sexual intercourse, who, though a youth, is not attached in any way, abstaining from [any form of] exuberance and from negligence [in the practice], freed [from individual existence], the wise know him as truly a sage.
☸ Muniṃ carantaṃ virataṃ methunasmā yo yobbane nopanibajjhate kvaci
Madappamādā virataṃ vippamuttaṃ taṃ vāpi dhīrā muniṃ vedayanti (Sn.v.218).

Illustration: madāya, exuberance

Properly reflecting, you should use almsfood not for fun, not for exuberance, not for the sake of comeliness and good looks, but just for the maintenance and nourishment of this [wretched human] body for restraining its troublesomeness, for supporting the religious life.
☸ Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya (M.3.134).

Illustration: madamatto, intoxicated

Intoxicated with my superior parentage, wealth, and authority, I walked the earth intoxicated with the form and complexion of my body.
☸ Jātimadena mattohaṃ bhogaissariyena ca
Saṇṭhānavaṇṇarūpena madamatto acārihaṃ (Th.v.423).

Illustration: madanīyā, intoxicating

Sensuous pleasures are intoxicating
☸ Madanīyā kāmā (D.2.234).

Illustration: madanīyaṃ, intoxicating

I see no single visible object so attractive, so sensuous, so intoxicating, so captivating, so infatuating, so obstructive to the reaching of unsurpassed safety from [the danger of] bondage [to individual existence], as the sight of a woman.
☸ Nāhaṃ bhikkhave aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ bhikkhave itthirūpaṃ (A.3.68).

Illustration: madanīyo, intoxicating

The music of the devas was beautiful, attractive, sensuous, lovely, and intoxicating.
☸ vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca (A.4.263).

Illustration: majjī, intoxicated; madanīyesu, intoxicating

May my mind not be intoxicated with intoxicating things
☸ Mā me madanīyesu dhammesu cittaṃ majjī ti (A.2.120).

*Manasikāra

Renderings

• manasikaroti: to focus on

• manasikaroti: to pay attention

• manasikaroti: to think

• manasikaroti: to contemplate

• manasikāra: the paying of attention

• manasikāra: contemplation

Illustrations

Illustration: manasikareyyāsi, focus on

But if by abiding thus you do not shake off that torpor, then focus on the mental image of light, concentrate on the mental image of day. As by day, so at night; as at night, so by day.
☸ No ce te evaṃ viharato taṃ middhaṃ pahīyetha tato tvaṃ moggallāna ālokasaññaṃ manasikareyyāsi divāsaññaṃ adhiṭṭheyyāsi yathā divā tathā rattiṃ yathā rattiṃ tathā divā (A.4.86).

Illustration: manasikareyya, focus on

• If a bhikkhu focuses exclusively on the practice of inward collectedness it is likely that his mind will fall into indolence
☸ ekantaṃ samādhinimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya

• If he focuses exclusively on the practice of effort it is likely that his mind will fall into restlessness
☸ ekantaṃ paggahanimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya

• If he focuses exclusively on the practice of detached awareness it is likely that his mind will be not properly collected for the destruction of perceptually obscuring states
☸ ekantaṃ upekkhānimittaññeva manasikareyya ṭhānaṃ taṃ cittaṃ na sammā samādhiyetha āsavānaṃ khayāya (A.1.256).

Illustration: manasikaroto, focus on

In tasting a tasteable object with mindfulness muddled
☸ rasaṃ bhotvā sati muṭṭhā

Focusing on the agreeable aspect,
☸ piyaṃ nimittaṃ manasikaroto

One experiences it with a mind of attachment
☸ sārattacitto vedeti

And persists in cleaving to it.
☸ tañca ajjhosa tiṭṭhati (Th.v.800).

Illustration: manasikaroto, focus on

When a bhikkhu is focusing on an object that arouses unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality, he should focus on some other meditation object connected with what is spiritually wholesome.
☸ Idha bhikkhave bhikkhunā yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi tena bhikkhave bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasikātabbaṃ kusalūpasaṃhitaṃ (M.1.119).

Illustration: manasikarotha, pay attention

Listen, pay careful attention, and I will speak
☸ suṇātha sādhukaṃ manasikarotha bhāsissāmī ti (Sn.p.50).

Illustration: manasikaroma, pay attention

I will recite the Pātimokkha with one and all of us present.
☸ pātimokkhaṃ uddisissāmi taṃ sabbeva santā

Listen carefully. Pay attention.
☸ sādhukaṃ suṇoma manasikaroma

• Listen carefully [means]: pay attention as a matter of vital concern, apply one’s whole mind to it.
☸ sādhukaṃ suṇomā ti aṭṭhikatvā manasikatvā sabbacetasā samannāharāma

• Pay attention (means): we listen with an undistracted and untroubled mind, inwardly calm.
☸ Manasikaromā ti ekaggacittā avikkhittacittā avisāhaṭa cittā nisāmema (Vin.1.103).

Illustration: manasikareyya, pay attention

Suppose a young, foolish infant lying on his back, through the negligence of the nurse puts a stick or stone into his mouth.
☸ seyyathā pi bhikkhave daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya

The nurse would quickly pay attention and quickly remove it.
☸ tamenaṃ dhāti sīghasīghaṃ manasikareyya sīghasīghaṃ manasikaritvā sighasīghaṃ āhareyya (A.3.6).

Illustration: manasikāra, the paying of attention

• All things stem from fondness.
☸ Chandamūlakā āvuso sabbe dhammā

• All things arise from the paying of attention.
☸ manasikārasambhavā sabbe dhammā

• Sensation is the origin of all things.
☸ phassasamudayā sabbe dhammā (A.4.339).

Illustration: manasikarotā, attentive

It is by dealing with him that a man’s integrity is to be known. And that after a long time not a short time, by one who is attentive not otherwise, by one with penetrative discernment, not one who is void of penetrative discernment.
☸ Saṃvohārena bhikkhave soceyyaṃ veditabbaṃ. Tañca kho dīghena addhunā na ittaraṃ. Manasikarotā no amanasikārā paññavatā no duppaññenāti (A.2.187).

Illustration: manasikātuṃ, think

In whatever quarter the bhikkhus live quarrelsome, cantankerous, contentious, stabbing each other with verbal daggers it is unpleasant for me to even think about that quarter, let alone visit.
☸ Yassaṃ bhikkhave disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti manasikātumpi me esā bhikkhave disā na phāsu hoti pageva gantuṃ

In whatever quarter the bhikkhus dwell together in unity, on friendly terms, without quarrelling, like milk and water mixed, viewing each other with affection it is pleasant for me to visit that quarter, let alone think about it.
☸ Yassaṃ bhikkhave disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Gantumpi me esā bhikkhave disā phāsu hoti pageva manasikātuṃ (A.1.275).

Illustration: manasikaroto, contemplating

When contemplating sensuous pleasure a bhikkhu’s mind does not become energised, serene, settled, and intent upon it.
☸ Idha bhikkhave bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati)

But when contemplating the practice of unsensuousness his mind becomes energised, serene, settled, and intent upon it.
☸ Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati. See IGPT sv Adhimuccati) (A.3.245).

Illustration: manasikaroti, contemplates

A woman contemplates the femininity in herself, the feminine occupation, ways of behaviour, manners, desires, voice, and attractiveness. She is excited by that, she takes delight in that.
☸ Itthi bhikkhave ajjhattaṃ itthindriyaṃ manasikaroti itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ sā tattha rajjati tatrābhiramati.

Being thus excited and delighted, she contemplates the masculinity about her, the masculine occupation, ways of behaviour, manners, desires, voice, and attractiveness. She is excited by that, she takes delight in that.
☸ Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasikaroti purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha rajjati tatrābhiramati (A.4.57).

Illustration: manasikāra, contemplating

Bhikkhus, by much contemplating things that are a basis for attachment to sensuous pleasure, unarisen sensuous hankering arises, and arisen sensuous hankering increases and expands.
☸ Kāmarāgaṭṭhāniyānaṃ bhikkhave dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati (S.5.84).

Illustration: manasikaroti, contemplates

Therein the learned noble disciple carefully and properly contemplates dependent origination thus:
☸ Tatra kho bhikkhave sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasikaroti

‘When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.
☸ iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati imasmiṃ asati idaṃ na hoti imassanirodhā idaṃ nirujjhati (S.2.65).

Illustration: manasikarotha, contemplate

Bhikkhus, contemplate the visual sense properly.
☸ Cakkhuṃ bhikkhave yoniso manasikarotha

Recognise the unlastingness of the visual sense according to reality.
☸ cakkhu aniccatañca yathābhūtaṃ samanupassatha (S.4.142).

Illustration: manasikaroti, contemplate

The ignorant Everyman contemplates issues that should not be contemplated and does not contemplate issues that should be contemplated
☸ ye dhammā na manasikaraṇīyā te dhamme manasikaroti ye dhammā manasikaraṇīyā te dhamme na manasikaroti

This is how he improperly contemplates
☸ So evaṃ ayoniso manasikaroti

• Was I in the past?
☸ ahosiṃ nu kho ahaṃ atītamaddhānaṃ

• Was I not in the past?
☸ na nu kho ahosiṃ atītamaddhānaṃ

• What was I in the past?
☸ kinnu kho ahosiṃ atītamaddhānaṃ

• How was I in the past?
☸ kathaṃ nu kho ahosiṃ atītamaddhānaṃ

• Having been what, what did I become in the past?
☸ Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ

• Shall I be in the future?
☸ bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ

• Shall I not be in the future?
☸ na nu kho bhavissāmi anāgatamaddhānaṃ

• What shall I be in the future?
☸ kinnu kho bhavissāmi anāgatamaddhānaṃ

• How shall I be in the future?
☸ kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ

• Having been what, what shall I become in the future?
☸ kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan ti.

• Or else he is uncertain about the present in regard to himself
☸ etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṅkathī hoti

• Am I?
☸ ahaṃ nu khosmi

• Am I not?
☸ no nu khosmi

• What am I?
☸ kinnu khosmi

• How am I?
☸ kathaṃ nu khosmi

• Where has this being come from?
☸ ayaṃ nu kho satto kuto āgato

• Where will it go?
☸ so kuhiṃ gāmī bhavissatī ti (M.1.7-9).

Illustration: manasikaroti, contemplates

He properly contemplates: This is suffering
☸ So idaṃ dukkhan ti yoniso manasikaroti

He properly contemplates: This is the origin of suffering... ...
☸ ayaṃ dukkhasamudayo ti yoniso manasikaroti

He properly contemplates: This is the ending of suffering... ...
☸ ayaṃ dukkhanirodho ti yoniso manasikaroti

He properly contemplates: This is the practice leading to the ending of suffering.
☸ ayaṃ dukkhanirodhagāminī paṭipadā ti yoniso manasikaroti (M.1.8).

Illustration: manasikāro, paying of attention

Sense impression, perception, intentional effort, sensation, and the paying of attention, are called ‘immaterial-factors.’
☸ Vedanā saññā cetanā phasso manasikāro idaṃ vuccatāvuso nāmaṃ (M.1.53).

Illustration: manasikārā, contemplation

“Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

‘Without what, is there no old age and death? With the ending of what comes the ending of old age and death?’
☸ kimhi nu kho asati jarāmaraṇaṃ na hoti? Kissa nirodhā jarāmaraṇanirodho ti?... jātiyā kho asati jarāmaraṇaṃ na hoti. Jātinirodhā jarāmaraṇanirodho ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment: ‘When there is no birth, there is no old age and death. With the ending of birth comes the ending of old age and death.’
☸ tassa mayhaṃ bhikkhave yoniso manasikārā ahu paññāya abhisamayo: jātiyā kho asati jarāmaraṇaṃ na hoti jātinirodhā jarāmaraṇanirodho ti (S.2.8-9).

Illustration: manasikārā, contemplation

A certain bhikkhu who had gone for his daytime abiding kept thinking unvirtuous, spiritually unwholesome thoughts, namely sensuous thought, unbenevolent thought, malicious thought.
☸ so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi. Seyyathīdaṃ kāmavitakkaṃ vyāpādavitakkaṃ vihiṃsāvitakkaṃ.

Then the deva inhabiting that woodland grove... addressed him in verse:
☸ Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā... taṃ bhikkhuṃ gāthāhi ajjhabhāsi:

Through improper contemplation you are eaten by your thoughts. Having relinquished what is improper, you should reflect properly.
☸ Ayoniso manasikārā so vitakkehi khajjasi
Ayoniso paṭinissajja yoniso anuvicintaya (S.1.203).

Illustration: manasikaroto, contemplates

When a bhikkhu improperly contemplates, unarisen perceptually obscuring states arise, and arisen perceptually obscuring states increase.
☸ Ayoniso bhikkhave manasikaroto anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

When a bhikkhu properly contemplates, unarisen āsavas do not arise, and arisen āsavas are abandoned.
☸ Yoniso ca kho bhikkhave manasikaroto anuppannā ceva āsavā na uppajjanti uppannā ca āsavā pahīyanti (M.1.7).

Illustration: manasikāroti, contemplation

And what is the condition that nourishes mindfulness and full consciousness? Proper contemplation, one should reply...
☸ ko cāhāro satisampajaññassa yoniso manasikārotissa vacanīyaṃ...

And what is the condition that nourishes proper contemplation? Faith [in the perfection of the Perfect One’s enlightenment], one should reply...
☸ ko cāhāro yoniso manasikārassa saddhātissa vacanīyaṃ (A.5.118).

Illustration: manasikāra, contemplation

Bhikkhus, whatever factors that are spiritually wholesome, part of what is spiritually wholesome, pertaining to what is spiritually wholesome, they all stem from proper contemplation, emanate from proper contemplation, and proper contemplation is declared to be the chief among them.
☸ Ye keci bhikkhave dhammā kusalā kusalabhāgiyā kusalapakkhiyā sabbe te yoniso manasikāramūlakā yoniso manasikārasamosaraṇā yoniso manasikāro tesaṃ dhammānaṃ aggamakkhāyati.

When a bhikkhu is perfect in proper contemplation, it is to be expected that he will develop and cultivate the seven factors of enlightenment.
☸ yoniso manasikārasampannassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ satta bojjhaṅge bhāvessati (S.5.91).

*Mantabhāṇin

Renderings

• Mantabhāṇin: one whose speech is pithy

Introduction

Mantabhāṇī in the Bahubhāṇi Sutta

The meaning of mantabhāṇī is suggested in the Bahubhāṇi Sutta, where it is the opposite of bahubhāṇī, as follows:

• Bhikkhus, there are these five dangers for a person in speaking profusely. Which five?
☸ Pañcime bhikkhave ādīnavā bahubhāṇiyasmiṃ puggale. Katame pañca.

... He speaks falsely, maliciously, harshly, and frivolously; and with the demise of the body at death, he is reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell.
☸ Musā bhaṇati. Pisunaṃ bhaṇati pharusaṃ bhaṇati samphappalāpaṃ bhaṇati kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjati.

... Bhikkhus, there are these five advantages for a person whose speech is pithy. Which five?
☸ Pañcime bhikkhave ānisaṃsā mantabhāṇismiṃ puggale. Katame pañca:

... He does not speak falsely, maliciously, harshly, or frivolously; and with the demise of the body at death, he is reborn in the realm of happiness, in the heavenly worlds.
☸ Na musā bhaṇati na pisunaṃ bhaṇati na pharusaṃ bhaṇati na samphappalāpaṃ bhaṇati. Kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati (A.3.254).

Mantabhāṇī in Dh.v.363

The meaning of mantabhāṇī is suggested in Dh.v.363 where it is linked to restraint in speech, and said to be ambrosial:

• Whatever bhikkhu is restrained in speech, whose speech is pithy, who is not vain, who explains the meaning and significance [of the teaching], his speech is ambrosial.
☸ Yo mukhasaṃyato bhikkhu mantabhāṇī anuddhato
Atthaṃ dhammañca dīpeti madhuraṃ tassa bhāsitaṃ (Dh.v.363).

Mantabhāṇī in Sn.v.850

The meaning of mantabhāṇī is suggested in Sn.v.850 where it is linked to sagehood:

• A person who is not ill-tempered, not fearful, not boastful, not fretful, whose speech is pithy, who is not vain, who is restrained in speech: he is truly a sage.
☸ Akkodhano asantāsī avikatthī akukkucco
Mantabhāṇī anuddhato sa ve vācāyato muni (Sn.v.850).

Mantabhāṇī and frivolous speech

If mantabhāṇī is the opposite of profuse speech, then its qualities are likely to be found with the abandonment of frivolous speech, which are seen in the following quote:

• He abandons and abstains from frivolous speech, and speaks what is timely, truthful and conducive to spiritual well-being. He speaks what accords with the teaching and discipline. At the right time, he speaks what is worth treasuring, congruous, appropriate, and conducive to spiritual well-being.
☸ samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ (A.5.205).

‘Words that are worth treasuring, congruous, appropriate, and conducive to spiritual well-being’ if associated with brevity in speech are all suggestive of pithiness.

Pithy: definition and useage

Pithy means:

• ‘Having substance and point; tersely cogent’

• ‘Pithy’ adds to ‘succinct’ or ‘terse’ the implication of richness of meaning or substance (Webster’s).

Pithiness is effective because:

• ‘Men of talents are sooner to be convinced by short sentences than by long preachments, because the short sentences drive themselves into the heart and stay there, while long discourses, though ever so good, tire the attention; and one good thing drives out another, and so on till all is forgotten.’ (Clarissa Harlowe by Samuel Richardson).

*Mama

Renderings

• mama: my

• mama: mine

• mama: belonging to me

• mama: “[in reality] mine”

Introduction

Mama

Mama is the genitive of ahaṃ, i.e. ‘of me.’ The genitive case indicates close connection, not just possession. Therefore it covers a range of concepts such as ‘belonging to me’ or ‘associated with me’ or ‘connected with me.’ It can be rendered as either ‘my’ or ‘mine.’

• My life (life belonging to me) is short
☸ parittaṃ mama jīvitaṃ (D.2.120).

• Beckon Ānanda in my name (name connected with me)
☸ mama vacanena ānandaṃ āmantehi (D.2.144).

• Listen, lords, to my proposal (proposal connected with me)
☸ mama ekavākyaṃ (D.2.166).

• Those eighty-four thousand cities of which Kusāvatī was chief were mine (cities belonging to me)
☸ mama tāni caturāsītinagarasahassāni kusāvatīnagarapamukhāni (D.2.196).

• He is sitting on my couch (couch belonging to me)
☸ mama pallaṅke (D.2.212).

• They became my disciples (disciples associated with me)
☸ mama yeva sāvakā sampajjanti (D.2.284).

Me

Me is synonymous with mama. For example:

• my enemies
☸ disā hi me (M.2.104).

• my [absolute] Selfhood
☸ me attā (M.1.230).

• my life
☸ me jīvitaṃ (Ud.46).

• my disciples
☸ me sāvakā (M.1.12).

• this is not mine
☸ n’etaṃ me (S.1.112).

Rendering doctrinal contexts

But things that are conventionally mine are not [in reality] mine. We word doctrinal contexts accordingly, for example by rendering n’etaṃ mama as ‘This is “not [in reality] mine.”’

The parenthesis ‘[in reality]’ is justified because of mama‘s link to yathābhūtaṃ:

• What is void of personal qualities should be seen according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood”
☸ yadanattā taṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ (S.4.1).

Inverted commas

Inverted commas are used in the way we have done because the Buddha would tell bhikkhus to see things as ‘not mine.’ He obviously did not mean that their five aggregates were not his, the Buddha’s (n’etaṃ mama).

If an object either one’s own or another’s is “not [in reality] mine,” then it is not something that anyone, myself or another, could say is “[in reality] mine.” The reflection on n’etaṃ mama thus embraces not just one’s own perspective on the world, but also one’s insight into the perspective of others.

Illustrations

Illustration: mama, of mine

A disciple of mine (mama sāvako) sees each of the five aggregates according to reality with perfect penetrative discernment (yathābhūtaṃ sammappaññāya passati): M.1.234).

Illustration: mama, belonging to me

I am not in any way anything “belonging to anyone”
☸ nāhaṃ kvacani kassaci kiñcanatasmiṃ

And not in any way is there anywhere anything “belonging to me.”
na ca mama kvacani katthaci kiñcanatātthī ti (M.2.263-4, A.1.206, A.2.176-7).

Comment:

The Uposatha Sutta says the particular application of this contemplation is in personal relationships, where usually a man’s parents know him as their son, and he knows them as his parents ☸ ayaṃ amhākaṃ putto ti so pi jānāti ime mayhaṃ mātāpitaro ti.

Similarly, his slaves and servants know him as their master, and he knows them as his slaves and servants ☸ ayaṃ amhākaṃ ayyo ti. So pi jānāti ime mayhaṃ dāsakammakaraporisā ti.

The reflection therefore overcomes the idea that beings possess each other (A.1.206).

Illustration: mama, “[in reality] mine”

I regard these things as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”’
☸ n’etaṃ mama n’eso’hamasmi na me so attā ti samanupassāmi (M.3.265).

Illustration: mama, “[in reality] mine”

Whatever bodily form... fields of sensation, past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near, one perceives all fields of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti (M.3.18-9).

*Mā anussavena

Renderings

• mā anussavena: Do not [abandon religious teachings merely] because they do not accord with an oral tradition.

• mā anussavena: Do not [accept and abide by religious teachings merely] because they accord with an oral tradition.

Introduction

Kālāma Sutta: for those without faith

The Kālāma Sutta (A.1.188) answers this question: On what basis should religious teachings be abandoned or accepted? The sutta is therefore aimed at people lacking in established religious faith. It was preached twice by the Buddha to such kinds of people, in the Kālāma Sutta and the Bhaddiya Sutta (A.2.190). It was never preached to disciples with established faith, and it was neither praised nor even mentioned by any of the bhikkhus when speaking amongst themselves, showing that for those with established faith, the Kālāma Sutta is irrelevant. The Sāḷha Sutta is an unusual sutta which we will discuss separately.

For those with established faith: irrelevant

For those with established faith the Kālāma Sutta is irrelevant because for disciples with faith (saddhassa sāvakassa) it is in accordance with the teaching (anudhammo) to reflect ‘The Blessed One is the teacher, I am a disciple. The Blessed One knows, I do not know’ (Jānāti bhagavā nāhaṃ jānāmī ti M.1.480). For those with established faith, the Kālāma Sutta is irrelevant, because considering whether the Buddha’s teaching should be abandoned or accepted implies a denial of one’s faith in the Buddha as the Teacher.

The Sāḷha Sutta

The Sāḷha Sutta (A.1.194) describes an occasion when the Kālāma Sutta was preached inappropriately. Firstly, the preacher was Venerable Nandaka, foremost among exhorters of the bhikkhunīs (A.1.25). Sāḷha was the grandson of Visākhā, not to be confused with Sāḷha the Licchavi who visited the Buddha at Kūṭāgārasāla (see Sāḷha Sutta, A.2.200).

Why Nandaka preached the Kālāma Sutta to Sāḷha is hard to fathom. Sāḷha had asked no questions, and his visit to Nandaka was merely a social call with his friend, Rohana. Not only was Sāḷha free of questions, later events showed he was free of moral sensibility. This would in due course lead him into taking an unhealthy interest in the bhikkhunīs, and on the pretext of being their supporter, repeatedly attempting to seduce the beautiful bhikkhunī Sundarīnandā, till eventually she became pregnant by him and disrobed (Vin.4.211-6).

It can be no surprise, therefore, that the Sāḷha Sutta has a rather different conclusion to the Bhaddiya and Kālāma Suttas. Whereas those suttas had ended with listeners full of praise and thanks, in the Sāḷha Sutta, while Venerable Nandaka waxed lyrical about exalted fruits of the practice, from Sāḷha and Rohana we hear in appreciation not a word. Bhikkhu Bodhi says that the advice of the Kālāma Sutta ‘can be dangerous if given to those whose ethical sense is undeveloped.’ In the Sāḷha Sutta we have a good example of what exactly that means.

Where the Kālāma Sutta is irrelevant

The Kālāma Sutta is intended for those who have no established religious faith, but who nonetheless, as Bodhi says, are ‘of refined moral sensitivity.’ If this is misunderstood, problems arise. This is most obvious in people who claim to be disciples of the Buddha but have no faith in him, and no shame of wrongdoing, and who therefore easily gravitate to the philosophy of the Kālāma Sutta. Two suttas show the result of this.

The Kīṭāgiri Sutta

In the Kīṭāgiri Sutta (M.1.473) the bhikkhus Assaji and Punabbasuka refused the Buddha’s request that they abandon the evening meal, because by eating all day they claimed they were free of affliction and illness, and enjoyed health, strength and a comfortable abiding. When bhikkhus tried to stop them, they joked: ‘Why should we abandon a benefit visible here and now to pursue a benefit in the future?’ This defence is reminiscent of the Kālāma Sutta: ‘If you yourselves should consider that this leads to benefit and happiness, you should abide by it.’ The Buddha summoned them, roundly castigated them, and concluded:

• ‘Bhikkhus, you have lost your way. Bhikkhus, you are conducting yourselves wrongly. Bhikkhus, how far you have strayed, you worthless men, from this teaching and training system.’
☸ vippaṭipannā'ttha bhikkhave. Micchāpaṭipannā'ttha bhikkhave. Kīvadūrevime bhikkhave moghapurisā apakkantā imasmā dhammavinayā (M.1.480).

This, then, is the result of applying the philosophy of the Kālāma Sutta, when, as a disciple of the Buddha, one should already be established in faith. As if to confirm the limitations of the Kālāma Sutta, the Buddha told the bhikkhus to reflect that ‘The Blessed One knows, I do not know.’

The Kālāma Sutta says ‘if you yourselves should consider these teachings are blameworthy and denounced by the wise, you should abandon them.’ The admonishment of Assaji and Punabbasuka shows that in certain contexts, one should apply this message to the Kālāma Sutta itself.

The Bhaddāli Sutta

In the second situation, Venerable Bhaddali was another bhikkhu who was apparently swayed by the philosophy of the Kālāma Sutta, again with reference to avoiding the evening meal (Bhaddāli Sutta, M.1.437). Bhaddali’s excuse was ‘I might become anxious and uneasy about it.’ This is reminiscent of the Kālāma Sutta’s advice: ‘If you yourselves should consider these things lead to harm and suffering you should abandon them.’

The Buddha criticised Bhaddali for not simply following the bhikkhu’s code of conduct as laid down, and said that the faith most bhikkhus had for the Buddha was such that, if asked by him to ‘be a plank for me across the mud’ they would simply obey. He said Bhaddali had no faith at all in the Buddha, and was therefore not even a saddhānusārī. He was an empty, hollow wrongdoer (ritto tuccho aparaddho).

This shows that the problem with following ‘what one knows for oneself’ lies in the fact that religious practice is often uncomfortable, and the advice in the Kālāma Sutta to follow what one considers beneficial is rather easily confused with following what one considers pleasant. Bhikkhu Bodhi calls it ‘that egregious old tendency to interpret the Dhamma according to whatever notions are congenial to oneself.’

It is pertinent to recall the words of the bhikkhu who said:

• ‘When I live as I please, spiritually unwholesome factors flourish, spiritually wholesome factors fade. But when I apply myself to what is unpleasant, spiritually unwholesome factors fade, spiritually wholesome factors flourish. How about if I applied myself to what is unpleasant?’
☸ Puna ca paraṃ bhikkhave bhikkhu iti paṭisañcikkhati 'yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti. Dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Yannūnāhaṃ dukkhāya attānaṃ padaheyyan ti (M.2.225).

Mā anussavena: what is the verb?

Mā anussavena is commonly translated: ‘Do not go by oral tradition.’ The verb ‘go’ is assumed because the verb is apparently missing. But the sentence does indeed have a verb, because the sutta concerns the question, on what basis should religious teachings be abandoned or accepted. The verbs ‘abandon’ and ‘accept’ occur when the Buddha tells the Kālāmas that under certain circumstances this is what they should do (atha tumhe kālāmā pajaheyyātha... atha tumhe kālāmā upasampajja vihareyyātha). These, then, are the verbs to use instead of ‘go.’

• mā anussavena: Do not [abandon religious teachings merely] because they do not accord with an oral tradition.

• mā anussavena: Do not [accept and abide by religious teachings merely] because they accord with an oral tradition.

Dhammā: teachings

Another problem with the Kālāma Sutta is how to render dhammā because it has two fields of application. In one case, it means ‘teachings,’ and is equivalent to vādaṃ in the following passage, which we have divided into Question and Answer:

Question:

―There are some ascetics and Brahmanists, bhante, who visit Kesaputta. They expound and explain only their own teachings (sakaṃyeva vādaṃ); the teachings of others (parappavādaṃ) they despise, revile, and pull to pieces. Some other ascetics and Brahmanists too, bhante, come to Kesaputta. They also expound and explain only their own teachings; the teachings of others they despise, revile, and pull to pieces.
☸ Te sakaṃyeva vādaṃ dīpenti jotenti parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti

... Bhante, there is unsureness, there is doubt in us concerning them. Which of these reverend ascetics and Brahmanists spoke the truth and which falsehood?”
☸ Tesaṃ no bhante amhākaṃ hoteva kaṅkhā hoti vicikicchā. Ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha ko musā ti?

Answer:

―Kālāmas, if you yourselves should consider:
☸ Yadā tumhe kālāmā attanāva jāneyyātha

... These teachings (dhammā) are unwholesome;
☸ ime dhammā akusalā

... these teachings are blameworthy;
☸ ime dhammā sāvajjā

... these teachings are denounced by the wise;
☸ ime dhammā viññugarahitā

... when followed and taken up
☸ ime dhammā samattā samādinnā

... these teachings lead to harm and suffering,”
☸ ahitāya dukkhāya saṃvattantīti

... you should abandon them.
☸ atha tumhe kālāmā pajaheyyātha (A.1.189).

Dhammā: six phenomena

In the other case, dhammā is used in reference to six phenomena: greed, hatred, and undiscernment of reality (lobho doso moho) and their opposites, non-greed, non-hatred, and discernment of reality (alobho adoso amoho). The sutta calls these phenomena dhammā which we render as ‘factors.’

―’What do you think, Kālāmas? Are these factors spiritually wholesome, or spiritually unwholesome?’
☸ Taṃ kiṃ maññatha kālāmā ime dhammā kusalā vā akusalā vā ti?

―’Spiritually unwholesome, bhante’
☸ Akusalā bhante (A.1.189-191).

Two lists of reasons

Another problem with the Kālāma Sutta is that there are two lists:

1) ten reasons for not abandoning teachings, and

2) ten reasons for not accepting teachings

But the two lists are identical, where it would make more sense if they were not. For example, mā anussavena means teachings should not be abandoned or accepted merely because of their relationship to an oral tradition. But this would be clearer if mā anussavena was phrased either positively or negatively, as follows:

• Do not [abandon religious teachings merely] because they do not accord with an oral tradition.

• Do not [accept and abide by religious teachings merely] because they accord with an oral tradition.

We say ‘merely because’ because the Kālāma Sutta is not about whether teachings should be abandoned or accepted, but on what basis and for what reason this should happen. By all means, abandon teachings, but not merely because they do not accord with an oral tradition etc.

If you yourselves should consider: yadā attanāva jāneyyātha

We deal with this issue elsewhere, sv Jāneyyāti, where we note that the prominent phrase in the sutta is often translated by ignoring the optative tense, saying:

• When you know for yourselves: 'These things are unwholesome... then you should abandon them.
☸ Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha (A.1.190).

But to propose that the Buddha is saying an untrained disciple could really know for himself what things are unwholesome would negate the rationale for a religious training system. We suggest that this excerpt is more accurately and more rationally translated with ‘should consider.’ The context obliges one to translate yadā as ‘if’ not ‘when’:

• Kālāmas, if you yourselves should consider: “These teachings are unwholesome... you should abandon them.
☸ Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha (A.1.190).

For further notes, see sv Jāneyyāti.

The Buddha’s attitude to self-reliance

To what degree the Buddha expected self-reliance from his disciples is obvious in these two quotes:

1) So long as in relation to spiritually wholesome factors, [what should be done] by a bhikkhu is not done, neither with the help of faith [in the perfection of the Buddha’s transcendent insight], nor with the help of shame of wrongdoing, nor with the help of fear of wrongdoing, nor with the help of energetic application [to the practice], nor with the help of wisdom, that bhikkhu should be looked after by me.
☸ Evameva kho bhikkhave yāvakīvañca bhikkhuno saddhāya akataṃ hoti kusalesu dhammesu hiriyā akataṃ hoti kusalesu dhammesu ottappena akataṃ hoti kusalesu dhammesu viriyena akataṃ hoti kusalesu dhammesu paññāya akataṃ hoti kusalesu dhammesu anurakkhitabbo tāva me so bhikkhave bhikkhu hoti.

But when [what should be done] by a bhikkhu is done, either with the help of faith [in the perfection of the Buddha’s transcendent insight], or with the help of shame of wrongdoing, or with the help of fear of wrongdoing, or with the help of energetic application [to the practice], or with the help of wisdom, I am unconcerned about him, thinking: 'The bhikkhu can now look after himself. He will not be negligently applied [to the practice].’
☸ Yato ca kho bhikkhave bhikkhuno saddhāya kataṃ hoti kusalesu dhammesu hiriyā kataṃ hoti kusalesu dhammesu ottappena kataṃ hoti kusalesu dhammesu viriyena kataṃ hoti kusalesu dhammesu paññāya kataṃ hoti kusalesu dhammesu anapekkho dānāhaṃ bhikkhave tasmiṃ bhikkhusmiṃ homi Attaguttodāni bhikkhu nālaṃ pamādāyā ti (A.3.6).

2) Therefore, Ānanda, dwell spiritually self-reliant, with yourself as your refuge, with no other refuge, relying completely on the teaching, with the teaching as your refuge, with no other refuge. How do you do this?
☸ Tasmātihānanda attadīpā viharatha attasaraṇā anaññasaraṇā dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo:

... In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idhānanda bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

... He abides contemplating the nature of sense impressions... the nature of the mind... the nature of certain objects of the systematic teachings
☸ Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

... Thus a bhikkhu abides spiritually self-reliant, with himself as his refuge, with no other refuge, relying completely on the teaching, with the teaching as his refuge, with no other refuge.
☸ Evaṃ kho ānanda bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo.

... Those bhikkhus, either now or after my passing, who abide spiritually self-reliant, with themselves as their refuge, with no other refuge; relying completely on the teaching, with the teaching as their refuge, with no other refuge; it is these bhikkhus, Ānanda, who will be for me foremost amongst those desirous of the training.
☸ Ye hi keci ānanda etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā dhammasaraṇā anaññasaraṇā tamatagge me te ānanda bhikkhu bhavissanti ye keci sikkhākāmāti (S.5.154).

Illustrations

Illustration: mā anussavena

Do not [abandon religious teachings]:

[merely] because they do not accord with an oral tradition.
☸ mā anussavena

[merely] because they do not accord with a religious lineage.
☸ mā paramparāya

[merely] because they do not accord with popular opinion.
☸ mā itikirāya

[merely] because they do not accord with the scriptural collections.
☸ mā piṭakasampadānena

[merely] because they do not accord with logical reasoning.
☸ mā takkahetu

[merely] because they not accord with inferential reasoning.
☸ mā nayahetu

[merely] because they do not accord with reasoned cogitation.
☸ mā ākāraparivitakkena

[merely] because of a considered disapproval of some view.
☸ mā diṭṭhinijjhānakkhantiyā

[merely] because of their implausibility.
☸ mā bhabbarūpatāya

[merely] because the expounding ascetic is not your teacher.
☸ mā samaṇo no garū ti

Kālāmas, if you yourselves should consider:
☸ Yadā tumhe kālāmā attanāva jāneyyātha

“These teachings are unwholesome;
☸ ime dhammā akusalā

these teachings are blameworthy;
☸ ime dhammā sāvajjā

these teachings are denounced by the wise;
☸ ime dhammā viññugarahitā

when followed and taken up
☸ ime dhammā samattā samādinnā

these teachings lead to harm and suffering,”
☸ ahitāya dukkhāya saṃvattantīti

you should abandon them.
☸ atha tumhe kālāmā pajaheyyātha (A.1.189).

Illustration: mā anussavena

Do not [accept and abide by religious teachings]:

[merely] because they accord with an oral tradition.
☸ mā anussavena

[merely] because they accord with a religious lineage.
☸ mā paramparāya

[merely] because they accord with popular opinion.
☸ mā itikirāya

[merely] because they accord with the scriptural collections.
☸ mā piṭakasampadānena

[merely] because they accord with logical reasoning.
☸ mā takkahetu

[merely] because they accord with inferential reasoning.
☸ mā nayahetu

[merely] because they accord with reasoned cogitation.
☸ mā ākāraparivitakkena

[merely] because of a considered approval of some view.
☸ mā diṭṭhinijjhānakkhantiyā

[merely] because of their plausibility.
☸ mā bhabbarūpatāya

[merely] because the expounding ascetic is your teacher.
☸ mā samaṇo no garū ti

Kālāmas, if you yourselves should consider:
☸ Yadā tumhe kālāmā attanāva jāneyyātha

“These teachings are wholesome;
☸ ime dhammā kusalā

these teachings are blameless;
☸ ime dhammā anavajjā

these teachings are praised by the wise;
☸ ime dhammā viññuppasatthā

when followed and taken up
☸ ime dhammā samattā samādinnā

these teachings lead to benefit and happiness,”
☸ hitāya sukhāya saṃvattantīti

you should accept and abide by them.
☸ atha tumhe kālāmā upasampajja vihareyyātha (A.1.190).

*Māna

Renderings

• māna: self-centredness (abandoned at arahantship)

• asmimāna: self-centredness

• māna: conceit (abandoned at non-returnership)

• atimāna: arrogance

• atimāna: self-conceit

• asmimāna: self-equation

• omāno: self-contempt

• adhimāna: over-estimation

Introduction

Conceit: abandoned at non-returnership

Non-returners have abandoned conceit (māna):

• Abandon one thing, bhikkhus, conceit, and I guarantee you non-returnership.
☸ Mānaṃ bhikkhave ekadhammaṃ pajahatha ahaṃ vo pāṭibhogo anāgāmitāyā ti (It.3).

Non-returners have not abandoned self-centredness (māna or asmimāna):

• Friends, even though a noble disciple has abandoned the five ties to individual existence in the low plane of existence (pañcorambhāgiyāni saṃyojanāni), still, in regard to the five grasped aggregates, there remains within him (hotiyeva) a residual self-centredness (anusahagato asmī ti māno) (S.3.130).

Self-centredness is sometimes discriminated from conceit by being called asmimāna or asmī ti māno.

Self-centredness: abandoned by the arahant

The destruction of self-centredness is associated with arahantship:

• The elimination of self-centredness is happiness supreme
☸ Asmimānassa vinayo etaṃ ve paramaṃ sukhan ti (Ud.10).

• In one who perceives the voidness of personal qualities [in all things], self-centredness is uprooted. He realises the Untroubled in this very lifetime.
☸ anattasaññi asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ ti (Ud.37).

Conceit: extolling oneself and despising others

Conceit is associated with extolling oneself and despising others:

• Whoever extols himself and despises others, considering them inferior due to his own conceit, one should know him as a wretch.
☸ Yo cattānaṃ samukkaṃse pare ca mavajānāti
Nihīno sena mānena taṃ jaññā vasalo iti (Sn.v.132).

Conceit and arrogance

Conceit is sometimes paired with arrogance:

• being conceited and arrogant
☸ mānātimānajātikānaṃ (D.3.87).

• He speaks with conceit and arrogance
☸ mānātimānaṃ vadate (Sn.v.829).

Self-centredness

Self-centredness implies the notion “I am”:

• The notion “I am” is... an acquiescence in self-centredness.
☸ Asmī ti... mānagatametaṃ (S.4.202-3).

Here asmī ti is equated with mānagatametaṃ. This shows that asmimāno is a compound of two equivalent terms, and that asmimāno means simply māno.

Vidhā means mānavidhā

Self-centredness (māna) has three modes (tisso vidhā). This is proven by comparing the Vidhā Sutta (S.5.56) and Theragāthā verse 428. What the former calls vidhā, the latter calls mānavidhā.

The Vidhā Sutta says there are three modes [of self-centredness] (tisso vidhā), namely:

• ‘I am better’ mode [of self-centredness]
☸ seyyo’hamasmī ti vidhā

• ‘I am equal’ mode [of self-centredness]
☸ sadiso’hamasmī ti vidhā

• ‘I am worse’ mode [of self-centredness]
☸ hīno’hamasmī ti vidhā (S.5.56).

Theragāthā verse 428 says:

• Self-conceit and self-contempt have been abandoned and completely abolished [by me].
☸ Atimāno ca omāno pahīnā susamūhatā

• Self-equation has been eradicated. All modes of self-centredness have been struck down.
☸ Asmimāno samucchinno sabbe mānavidhā hatā ti (Th.v.428).

In comparing the two quotes, we can say:

In Theragāthā verse 428, mānavidhā consists of

1) atimāno

2) omāno

3) asmimāno

In the Vidhā Sutta, tisso vidhā consists of three corresponding elements:

1) seyyo’hamasmī

2) hīno’hamasmī

3) sadiso’hamasmī

This shows that:

1) Vidhā is an abbreviation for mānavidhā. Therefore vidhā means ‘modes [of self-centredness]’ not just ‘modes’ (as PED).

2) ‘I am better’ mode [of self-centredness] (seyyo’hamasmī ti) equals ‘self-conceit’ (atimāno)

3) ‘I am worse’ mode [of self-centredness] (hīno’hamasmī ti) equals ‘self-contempt’ (omāno)

4) ‘I am equal’ mode [of self-centredness] (sadiso’hamasmī ti) equals ‘self-equation’ (asmimāno).

Equation is ‘the act of regarding as equal’ (WordWeb).

Illustrations

Illustration: māno, conceit

Let both householders and ascetics think this was done by me. Let them be under my will in whatever their duties. Such is the intent of the fool. His desire and conceit grow.
☸ Mameva kataṃ maññantū gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismiñci
Iti bālassa saṅkappo icchā māno ca vaḍḍhati (Dh.v.74).

Illustration: mānaṃ, conceit

Having struck down conceit, humble-minded, one should venerate the arahants, those freed from inward distress, who have done what needed to be done, free of perceptually obscuring states, unsurpassed.
☸ Arahante sītibhūte katakicce anāsave
Nihacca mānaṃ atthaddho te namassa anuttare (S.1.178).

Illustration: maññanā, conceit

• Because of diversity in quests there is diversity in gains.
☸ pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ

• Because of diversity in gains there is diversity in conceit.
☸ lābhanānattaṃ paṭicca uppajjati maññanānānattaṃ (D.3.289).

Illustration: māno, conceit

Conceit, O brahman, is your shoulder-load.
☸ Māno hi te brāhmaṇa khāribhāro (S.1.169).

Illustration: ātimāna, arrogance; mānātimāna, conceit and arrogance

And those that were beautiful despised those that were ugly, thinking: We are more beautiful than them; they are more ugly than us.
☸ Tattha ye te sattā vaṇṇavanto te dubbaṇṇe satte atimaññanti mayametehi vaṇṇavantatarā amhehete dubbaṇṇatarā ti

And because of their arrogance due to beauty, being conceited and arrogant, the savoury earth disappeared.
☸ tesaṃ vaṇṇātimānappaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi (D.3.87).

Illustration: māna, self-centredness (i.e. arahant); maññanaṃ, self-centredness

There are no spiritual shackles for one who has abandoned self-centredness.
☸ Pahīṇamānassa na santi ganthā

His spiritual shackles and self-centredness are all destroyed.
☸ Vidhūpitā mānaganthassa sabbe

Though the one of great wisdom has transcended self-centredness he might still say ‘I speak,’
☸ So vītivatto maññanaṃ sumedho ahaṃ vadāmī ti pi so vadeyya

and he might say ‘They speak to me.’
☸ Mamaṃ vadantī ti pi so vadeyya

Proficient, understanding conventional terminology, he makes use of such terms merely for the purposes of communication.
☸ Loke samaññaṃ kusalo viditvā vohāramattena so vohareyyā ti (S.1.14-15).

Illustration: māna, self-centredness (i.e. arahant)

He has destroyed craving, obliterated the tie to individual existence, and through rightly penetrating self-centredness, has put an end to suffering.
☸ acchecchi taṇhaṃ vāvattayi saṃyojanaṃ sammā mānābhisamayā antamakāsi dukkhassa (A.3.247).

Illustration: asmimānaṃ, self-centredness

Bhikkhus, when the perception of the unlastingness [of the five aggregates] is developed and cultivated... it completely uproots self-centredness
☸ aniccasaññā bhikkhave bhāvitā bahulīkatā... sabbaṃ asmimānaṃ samūhanati (S.3.155).

Illustration: asmimāno, self-centredness

And how is the bhikkhu a Noble One whose banner is lowered, whose burden [of the five grasped aggregates] is laid down, who is emancipated [from individual existence]?
☸ Kathañca bhikkhave bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti?

In this regard a bhikkhu has abandoned self-centredness.
☸ Idha bhikkhave bhikkhuno asmimāno pahīno hoti (M.1.139).

Illustration: māna, self-centredness

The notion “I am” is
Asmī ti bhikkhave

• a matter of spiritual instability
☸ iñjitametaṃ

• a matter of mental turmoil
☸ phanditametaṃ

• a matter of entrenched perception
☸ papañcitametaṃ

• an acquiescence in self-centredness
☸ mānagatametaṃ (S.4.202-3).

Illustration: adhimāna, over-estimation

He declares his [attainment of] arahantship from over-estimation
☸ adhimānena aññaṃ vyākaroti (A.5.162).

*Middha

Renderings

• middha: torpor

Illustrations

Illustration: middha, torpor

Whatever lethargy there is, is a spiritual hindrance; whatever torpor there is, is also a spiritual hindrance. Thus what is concisely called the hindrance of lethargy and torpor becomes twofold by this method of exposition.
☸ Yadapi bhikkhave thīnaṃ tadapi nīvaraṇaṃ. Yadapi middhaṃ tadapi nīvaraṇāṃ. Thīnamiddhanīvaraṇanti itihidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti (S.5.110).

Illustration: middhassa, torpor

There are disgruntlement [with the celibate life], sloth, languor, drowsiness after meals, mental sluggishness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen lethargy and torpor, and the increase and expansion of arisen lethargy and torpor.
☸ Atthi bhikkhave arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā thīnamiddhassa uppādāya uppannassa vā thīnamiddhassa bhiyyobhāvāya vepullāya (S.5.102-3).

Illustration: middhaṃ, torpor

If, while he is walking, any greed in a bhikkhu is done away with, any ill will, any lethargy and torpor, any restlessness and anxiety, any doubt [about the excellence of the teaching] is done away with;
Carato ce pi bhikkhave bhikkhuno abhijjhā vigatā hoti vyāpādo vigato hoti thīnamiddhaṃ vigataṃ hoti uddhaccakukkuccaṃ vigataṃ hoti vicikicchā pahīṇā hoti.

if unflagging energy is aroused; if unmuddled mindfulness is established; if his body is tranquil and peaceful; if his mind is collected and concentrated
Āraddhaṃ hoti viriyaṃ asallīnaṃ upaṭṭhitā sati asammuṭṭhā passaddho kāyo asāraddho samāhitaṃ cittaṃ ekaggaṃ

then a bhikkhu walking like this is said to be constantly and continuously afraid of wrongdoing, and vigorously, energetically, and resolutely applied [to the practice].
carampi bhikkhave bhikkhu evambhūto ātāpī ottappī satataṃ samitaṃ āraddhaviriyo pahitatto ti vuccati (It.118-9).

Illustration: middhaṃ, torpor

Are you nodding, Moggallāna? Are you nodding, Moggallāna? Yes, bhante.
☸ Pacalāyasi no tvaṃ moggallāna pacalāyasi no tvaṃ moggallānā ti. Evaṃ bhante ti.

(1) In which case, whatever state of perception you are abiding in when torpor arises in you, do not focus on that perception, do not cultivate it. It is possible that by abiding in this way, that the torpor will be abandoned.
Tasmātiha tvaṃ moggallāna yathā saññino te viharato taṃ middhaṃ okkamati taṃ saññaṃ mā manasākāsi taṃ saññaṃ mā bahulamakāsi. Ṭhānaṃ kho panetaṃ moggallāna vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

(2) If the torpor is unabandoned, then think about the teaching, ponder it, examine it, as you have heard and memorised it. It is possible that by abiding in this way, that the torpor will be abandoned.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha tato tvaṃ moggallāna yathā sutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anūvicāreyyāsi manasānupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

(3) If the torpor is unabandoned, then recite the teaching in detail as you have heard and memorised it. It is possible that by abiding in this way, that the torpor will be abandoned.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha tato tvaṃ moggallāna yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

(4) If the torpor is unabandoned, then tug your ears and massage your limbs. It is possible that by abiding in this way, that the torpor will be abandoned.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha tato tvaṃ moggallāna ubho kaṇṇasotāni āviñjeyyāsi pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

(5) If the torpor is unabandoned, then get up from your seat (uṭṭhāyāsanā) and, after washing your eyes out with water (udakena akkhīni anumajjitvā), look around in all directions and upward to the lunar mansions and the glittering stars (disā anuvilokeyyāsi nakkhattāni tārakarūpāni ullokeyyāsi). It is possible that by abiding in this way, that the torpor will be abandoned.

(6) If the torpor is unabandoned, then focus on the mental image of light (ālokasaññaṃ manasikareyyāsi), concentrate on the mental image of day (divāsaññaṃ adhiṭṭheyyāsi). As by day, so at night; as at night, so by day (yathā divā tathā rattiṃ yathā rattiṃ tathā divā). Thus with an attitude open and unclouded, you should make your mind radiant (iti vivaṭena cetasā apariyonaddhena) (sappabhāsaṃ cittaṃ bhāveyyāsi). It is possible that by abiding in this way, that the torpor will be abandoned

(7) If the torpor is unabandoned, then perceiving the constant nature of reality (pacchāpuresaññī), concentrate on pacing back and forth (caṅkamaṃ adhiṭṭheyyāsi), your senses inwardly immersed (antogatehi indriyehi), your mind not straying outwards (abahigatena mānasena). It is possible that by abiding in this way, that the torpor will be abandoned.

(8) If the torpor is unabandoned, then, mindful and fully conscious, lie down on your right side in the lion’s posture with your feet placed together, having contemplated the idea of rising. When you awaken, get up quickly, with the thought, ‘I will not abide given to the pleasures of sleep, languor, and torpor.’ That is how you should train yourself.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha tato tvaṃ moggallāna dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā. Paṭibuddheneva te moggallāna khippaṃyeva paccuṭṭhātabbaṃ: na seyyasukhaṃ na phassasukhaṃ na middhasukhaṃ anuyutto viharissāmiti. Evaṃ hi te moggallāna sikkhitabbaṃ (A.4.85-86).

Illustration: middhaṃ, torpor

It is now fifty-five years since I adopted the practice of sleeping in the sitting position, and twenty-five years since torpor was abolished in me.
☸ Pañcapaññāsavassāni yato nesajjiko ahaṃ
Pañcavīsativassāni yato middhaṃ samūhataṃ (Th.v.904).

Illustration: middho, torpor

Whether standing, walking, seated or lying down, as long as he was free of torpor he would concentrate on this [practice] mindfully. They call this a divine abiding.
☸ Tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatassa vigatamiddho
Etaṃ satiṃ adhiṭṭheyya brahmametaṃ vihāraṃ idhamāhu (Sn.v.151).

*Mutta; Vippamutta

Renderings

• mutta: free from/of

• mutta: freed from

• mutta: freed [from individual existence]

• mutti: freedom from

• mutti: freedom [from individual existence]

• vippamutta: free from/of

• vippamutta: freed from

• vippamutta: freed from [bondage to]

• vippamutta: freed [from individual existence]

Introduction

Mutta and vippamutta: with objects

Mutta and vippamutta can mean ‘freed/free from/of some object’ or ‘freed/free from/of [bondage to] some object’:

• By not grasping one is freed from the Maleficent One.
☸ anupādiyamāno mutto pāpimato ti (S.3.73).

• When one’s mind is free of these five defilements
☸ Yato ca kho bhikkhave cittaṃ imehi pañcahi upakkilesehi vippamuttaṃ hoti (A.3.16-17).

• Free of [bondage to] the six senses and their objects
☸ Sabbāyatanehi vippamutto (Sn.v.373).

Mutta and vippamutta: when linked to saṅgā and bandhanā

When mutta and vippamutta are linked to saṅgā and bandhanā they mean ‘free of bondage [to individual existence]’, because both saṅgā and bandhanā mean ‘bondage [to individual existence].’ See Glossary sv Saṅga and Bandhana.

• One who is free of bondage [to individual existence]
☸ Saṅgā pamuttaṃ (Sn.v.212).

• Free of bondage [to individual existence].
☸ bandhanā muttaṃ (Ud.77).

Mutta and vippamutta: objectless

Where mutta and vippamutta are not linked to an object, various word associations show that ‘individual existence’ is again the object:

• Freed [from individual existence], I free [others] from bondage [to individual existence]
☸ mutto mocemi bandhanā (A.4.340).

• Freed [from individual existence] among those bound [to individual existence]
☸ Baddhesu muttaṃ (S.1.198).

• He is freed [from individual existence], emancipated [from individual existence].
☸ Vippamutto visaṃyutto (S.2.279).

That the object of bandhanā, baddhesu, and visaṃyutto is likewise ‘individual existence,’ we have shown sv Baddha, Bandhana, and Saṃyutta.

Illustrations: mutta

Illustration: muttā, freed

I am well freed, gloriously freed through my freedom from three crooked things: my mortar, my pestle, and my hunchbacked husband. I am freed from birth and death. The conduit to renewed states of individual existence has been abolished.
☸ Sumuttā sādhu muttāmhi tīhi khujjehi muttiyā
Udukkhalena musalena patinā khujjakena ca
Muttāmhi jātimaraṇā bhavanetti samūhatā ti (Th.v.11).

Illustration: mutto, freed

I am indeed freed from that unpleasant self-mortifying practice. It is good indeed that I am freed from that useless, unpleasant, self-mortifying practice.
☸ mutto vatamhi tāya dukkarakārikāya. Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya (S.1.103).

Illustration: muttaṃ, freed

He did not take delight in her arrival; he did not grieve at her departure; Saṅgāmajiṃ, free of bondage [to individual existence], he is what I call a Brahman.
☸ Āyantiṃ nābhinandati pakkamantiṃ na socati.
Saṅgā saṅgāmajiṃ muttaṃ tamahaṃ brūmi brāhmaṇan ti (Ud.6).

Illustration: mutto, freed

One freed from the place of execution
☸ mutto āghātanā (Th.v.711).

One who has been freed from a burning house
☸ ādittāva gharā mutto (Th.v.712).

Illustration: muttaṃ, freed

One who is completely freed from attachment.
☸ muttaṃ rāgehi sabbaso (M.2.144).

Illustration: muttassa, freed [from individual existence]

I am the disciple of the Blessed One who has overcome the bonds [to individual existence], who is freed [from individual existence].
☸ Saṅgātigassa muttassa bhagavato tassa sāvako'hamasmi (M.1.386).

Illustration: mutti, freedom

The complete passing away and ending of this same craving, the giving up and relinquishment of it, the freedom from it, the letting go of it, is called the ending of suffering.
☸ Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo ayaṃ vuccatāvuso dukkhanirodho (M.1.49).

Illustration: muttiṃ, freedom [from individual existence]

Bhikkhus, I will teach you freedom [from individual existence] and the path leading to freedom [from individual existence]. Please listen.
☸ muttiñca vo bhikkhave desissāmi muttigāmiñca maggaṃ taṃ suṇātha.

What is freedom [from individual existence]?
☸ Katamañca bhikkhave muttiṃ:

The destruction of attachment, hatred, and undiscernment of reality. This is called freedom [from individual existence].
☸ yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave muttiṃ (S.4.372).

Illustrations: vippamutta

Illustration: vippamutto, free of

He is free of dogmatic views.
☸ Sa vippamutto diṭṭhigatehi (Sn.v.913).

Illustration: vippamuttassa, free of

For one who is free of love there is neither grief nor fear.
☸ Pemato vippamuttassa natthi soko kuto bhayaṃ (Dh.v.213).

Illustration: vippamutto, free of

Free of things conducive to psychological bondage,
☸ saṃyojaniyehi vippamutto (Sn.v.363).

Illustration: vippamuttā, freed from

Whatever ascetics and Brahmanists have said that deliverance from individual existence is through [states of] individual existence
☸ bhavena bhavassa vippamokkhamāhaṃsu

None of them, I declare, are freed from individual existence
☸ sabbe te avippamuttā bhavasmā ti vadāmi (Ud.32-3).

Illustration: vippamutto, freed from

He is also [forever] freed from the four states of misery
☸ Catūhapāyehi ca vippamutto (Sn 230-232).

Illustration: vippamutto, freed from [bondage to]

One of purified wisdom who has utterly transcended egocentric conception in regards to things of the past and future, who is free of [bondage to] the six senses and their objects: he would properly fulfil the ideals of religious asceticism in the world.
☸ Atītesu anāgatesu cā pi kappātīto aticca suddhipañño
Sabbāyatanehi vippamutto sammā so loke paribbajeyya (Sn.v.373).

Illustration: vippamuttā, freed [from individual existence]

Those who roam the world, spiritually self-reliant, liberated from the perception of existence, freed [from individual existence] in every respect.
☸ Ye attadīpā vicaranti loke akiñcanā sabbadhi vippamuttā (Sn.v.501).

Illustration: vippamuttaṃ, freed [from individual existence]

Behold him, one of profound wisdom, one who sees the subtle meaning of the teaching, liberated from the perception of existence, liberated [from individual existence] in the sensuous plane of existence, freed [from individual existence] in every respect, a great seer following the path of divinity.
☸ Gambhīrapaññaṃ nipuṇatthadassiṃ akiñcanaṃ kāmabhave asattaṃ
Taṃ passatha sabbadhi vippamuttaṃ dibbe pathe kamamānaṃ mahesiṃ (Sn.v.176).

*Muditā

Renderings

• muditā: [unlimited] warmhearted joy

Introduction

Parisā Sutta: muditā brahmavihāra

The Parisā Sutta (A.1.243) shows that muditā is a joy associated with living in harmony with others. It says that in whatever community the bhikkhus dwell together in unity, on friendly terms, without quarrelling, like milk and water mixed, viewing each other with affection, such a community is called united.
☸ Idha bhikkhave yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ vuccati bhikkhave samaggā parisā.

The sutta says when bhikkhus dwell like this, they beget much merit.
☸ Yasmiṃ bhikkhave samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti bahuṃ bhikkhave bhikkhū tasmiṃ samaye puññaṃ pasavanti.

At such time they dwell in a divine abiding, that is to say, in the liberation [from perceptually obscuring states] through muditā (muditāya cetovimuttiyā).
☸ Brahmaṃ bhikkhave vihāraṃ tasmiṃ samaye bhikkhū viharanti yadidaṃ muditāya cetovimuttiyā.

The sutta says that in one who is glad, rapture arises (pamuditassa pīti jāyati). The sutta therefore treats muditā and gladness (pamudita) as synonyms (i.e. ...yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati...).

Pamuditassa more usually follows pāmojjaṃ. For example, when a bhikkhu realises the five hindrances have been abandoned within him, ‘gladness arises. In one who is glad, rapture arises’: tassime pañca nīvaraṇe pahīṇe attani samanupassato pāmojjaṃ jāyati. Pamuditassa pīti jāyati (D.1.204). This suggests that muditā is close in meaning to pāmojjaṃ gladness.

The phrases ‘on friendly terms, without quarrelling, like milk and water mixed, viewing each other with affection’ support muditā being rendered ‘[unlimited] warmhearted joy.’ This is confirmed in the Cūḷagosiṅga Sutta.

The Cūḷagosiṅga Sutta

Venerable Anuruddha, living with Venerables Nandiya and Kimbila, was asked by the Buddha:

―But, Anuruddha, how do you abide in unity, on friendly terms, without quarrelling, like milk and water mixed, viewing each other with affection?
☸ Yathākathaṃ pana tumhe anuruddhā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathāti?

―Bhante, as to that:

1) I reflect: ‘It is a gain for me, it is a great gain for me, that I am living with such companions in the religious life.
☸ Idha mayhaṃ bhante evaṃ hoti: lābhā vata me suladdhaṃ vata me yohaṃ eva rūpehi sabrahmacārīhi saddhiṃ viharāmī ti.

2) I maintain loving conduct of body, speech, and mind, both openly and privately towards those venerable ones.
☸ Tassa mayhaṃ bhante imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvī ceva raho ca mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvī ceva raho ca mettaṃ manokammaṃ paccupaṭṭhitaṃ āvī ceva raho ca.

3) I think ‘How about if I set aside my own wishes and lived according to the wishes of these venerables?’ And so I do so.
☸ Tassa mayhaṃ bhante evaṃ hoti yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan ti. So kho ahaṃ bhante sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi

4) Though we have different bodies, bhante, we assuredly have only one mind.
☸ Nānā hi kho no bhante kāyā ekañca pana maññe cittan ti (M.1.206).

This again supports muditā being rendered as ‘[unlimited] warmhearted joy,’ i.e. joy unlimited by rāgo doso and moho.

Unlimitedness: the ‘[unlimited]’ parenthesis.

The practices of mettā, karuṇā, muditā and upekkhā are sometimes called the four divine abidings (cattāro brahmavihārā, D.2.196) and sometimes the four unlimited states (catasso appamaññā, D.3.223). Practising them together is called the ‘unlimited liberation [from the āsavas]’ (appamāṇā cetovimutti, S.4.296).

The Mahāvedalla Sutta (M.1.298) and Godatta Sutta (S.4.296) say the ‘makers of limitation’ (pamāṇakaraṇo) are rāgo doso and moho (rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo). Therefore the four brahmavihāras should be practised unlimited by rāgo doso and moho, and should be parenthesised accordingly.

Arati: disgruntlement [with the celibate life]

The Dasuttara Sutta says disgruntlement [with the celibate life] can be overcome by [unlimited] warmhearted joy:

• For this is the liberation from disgruntlement [with the celibate life] namely the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy.
☸ nissaraṇaṃ hetaṃ āvuso aratiyā yadidaṃ muditā cetovimuttī ti.

The sutta says if the practice of [unlimited] warmhearted joy is developed and cultivated, it is impossible, out of the question, that disgruntlement [with the celibate life] would plague one’s mind. There is no such possibility.
☸ arati cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati (D.3.249).

Overcoming disgruntlement: Saṅkhadhama Sutta

The Saṅkhadhama Sutta describes in more detail the practice of muditā:

• The noble disciple abides pervading one quarter with a mind of [unlimited] warmhearted joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, in all directions, everywhere, he abides pervading the whole world [of beings] with a mind of [unlimited] warmhearted joy, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthiṃ; iti uddhamadhotiriyaṃ sabbadhi sabbatthatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharati (S.4.322).

This meditation can be practised in either a quiet room or deep solitude. For example, King Mahāsudassana practised muditā in his golden-gabled chamber sitting on a silver couch (D.2.188). The Buddha practised it in a quiet grove sitting on a bundle of grass (A.1.183). Thus although the Parisā Sutta says muditā arises where the bhikkhus dwell together in unity, it does not mean that the formal practice of muditā involves the company of others.

Muditā: cure for envy?

The Visuddhimagga says the function of muditā ‘resides in being unenvious’ (Chapter 9, paragraph 95) and ‘is always in the sense of gladness at others’ success’ (p.309 n.10). But if muditā meant unenviousness, it would surely have featured in the cure of odious envy (pāpikā issā) expounded in the Kāya Sutta (A.5.40) which says when an envious person sees a fortunate layperson or bhikkhu, he is envious about it:

• ‘Oh that this grain, silver and gold did not belong to this householder!’

• ‘Oh that this Venerable did not receive a good supply of requisites.’

The sutta says envy is abandoned not through muditā but through seeing envy over and over again with discernment (paññāya disvā disvā pahātabbā).

If envy can be considered part of aversion (āghāto), then again muditā is not for overcoming envy, says the Āghātapaṭivinaya Sutta (A.3.185), saying that three ways of dispelling aversion involve developing mettā, karuṇā, and upekkhā, but not muditā: Yasmiṃ bhikkhave puggale āghāto jāyetha mettā... karuṇā... upekkhā tasmiṃ puggale bhāvetabbā (A.3.185).

Cultivating pāmojjaṃ gladness

We said above that muditā is close in meaning to pāmojjaṃ. Therefore we might understand how to develop it by examining pāmojjaṃ.

1) Gladness (pāmojjaṃ) is associated with virtuous conduct. For one who is virtuous (sīlavato) there is no need to harbour the aspiration: ‘May freedom from an uneasy conscience (avippaṭisāro) arise in me. It is quite natural that this should happen (dhammatā esā bhikkhave yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati). For one free from an uneasy conscience, there is no need to harbour the aspiration: ‘May gladness arise in me.’ It is quite natural that this should happen (A.5.2).

2) Gladness is associated with physical seclusion (divā pavivekāya rattiṃ paṭisallānāya). Abiding thus diligently, gladness arises (evaṃ appamattassa viharato pāmujjaṃ jāyati, S.5.398).

3) Gladness is associated with faith inspiring meditation objects (tassa kismiñcideva pasādaniye nimitte cittaṃ paṇidahato pāmujjaṃ jāyati, S.5.156). This means reflecting on the Buddha, the teaching, the community of disciples, one’s own virtue, and on how one has the virtuous qualities of the devas. As one reflects like this, one’s mind becomes serene and gladness arises (cittaṃ pasīdati pāmujjaṃ uppajjati A.1.207).

4) Gladness is associated with abandoning the five hindrances. Seeing that the five hindrances are abandoned, one becomes glad (pāmojjaṃ jāyati); glad, rapture arises (pamuditassa pīti jāyati D.1.74).

5) Gladness is associated with righteous conversations (labhati ca tatonidānaṃ pītipāmujjaṃ): conversations on faith [in the perfection of the Perfect One’s enlightenment], virtue, learning, generosity, and wisdom (saddhākathā sīlakathā bāhusaccakathā cāgakathā paññākathā, A.3.181).

6) Gladness is associated with grasping the meaning and truth of the teaching dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. This gives rise to gladness (pāmujjaṃ jāyati) This can happen either in the process of

• being taught by a teacher ☸ satthā dhammaṃ deseti

• teaching others ☸ paresaṃ deseti

• reciting the teaching ☸ sajjhāyaṃ karoti

• pondering the teaching ☸ anuvitakketi anuvicāreti manasānupekkhati

• contempating a meditation object ☸ samādhinimittaṃ (A.3.21).

Six principles of cordiality: dhammā sārāṇīyā

Cultivating muditā likely involves the six principles of cordiality, because they are the key to harmonious relationships: chayime bhikkhave dhammā sārāṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmāggiyā ekībhāvāya saṃvattanti (M.1.322).

These principles are:

1-3) Maintaining loving conduct of body, speech, and mind, both openly and privately towards one’s companions in the religious life.
☸ Idha bhikkhave bhikkhuno mettaṃ kāyakammaṃ... vacīkammaṃ... manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvī ceva raho ca.

4) Sharing one’s gains with one’s virtuous companions in the religious life without reservation, including even the contents one’s almsbowl.
☸ Puna ca paraṃ bhikkhave bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇa bhogī.

5) Maintaining virtues that are pure and conducive to inward collectedness both openly and privately together with one’s companions in the religious life.
☸ Puna ca paraṃ bhikkhave bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvī ceva raho ca.

6) But the chief, the most cohesive, the most unifying of these principles is [having a shared] view that is noble, and which leads to deliverance [from suffering], and which leads the one who practises it to the complete destruction of suffering.’
☸ Imesaṃ kho bhikkhave channaṃ sārāṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyātikā niyyāti takkarassa sammā dukkhakkhayāya (M.1.322).

We parenthesise ‘[having a shared]’ because the sutta affirms this previously, by saying that:

• Whatever view is noble, and which leads to deliverance [from suffering], and which leads the one who practises it to the complete destruction of suffering, a bhikkhu abides united in a view such as this with his companions in the religious life, both in public and in private
☸ bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvī ceva raho ca (M.1.322).

Limits of muditā

The Saṅkhadhama Sutta says the essential practice of muditā involves pervading the whole world [of beings] with a mind of [unlimited] warmhearted joy. But [unlimited] warmhearted joy does not mean unconditionally [unlimited] warmhearted joy because the scriptures say that establishing community harmony involves firstly excluding troublesome individuals. The Dhammacariya Sutta says:

• Then winnow the chaff, those who are not ascetics but consider themselves so. Having banished those of unvirtuous desires, conduct, and sphere of personal application, live in unity, mindfully, the pure with the pure. Thus living in unity, being mindful, you will put an end to suffering.
☸ Tato palāpe vāhetha assamaṇe samaṇamānine
Niddhamitvāna pāpicche pāpaācāragocare
Suddhā suddhehi saṃvāsaṃ kappayavho patissatā
Tato samaggā nipakā dukkhassantaṃ karissathā ti (Sn.v.282-283).

Secondly, one needs a zealous gatekeeper. When the three arahants, Venerables Anuruddha, Nandiya, and Kimbila were living together in the Gosinga Sāla-tree Wood, their utmost harmony was shielded by a zealous gatekeeper who so diligently defended the place against visitors, that when on one occasion the Buddha dared enter uninvited, he was swiftly rebuked: ‘Do not enter this grove, ascetic! There are three noble young men here seeking their Soul. Do not disturb them!’
☸ mā samaṇa etaṃ dāyaṃ pāvisi sant’ettha tayo kulaputtā attakāmarūpā viharanti mā tesaṃ aphāsumakāsī ti (M.1.206).

The problem with muditā

The Parisā Sutta alludes to a potential problem with muditā by suggesting that [unlimited] warmhearted joy may mean less time for solitude and meditation. It says the ‘assembly that is foremost’ (aggavatī parisā) is better than a ‘harmonious assembly’ (samaggā parisā) because it is dedicated to solitude and to applying energy for the sake of spiritual attainment (paviveke pubbaṅgamā viriyaṃ ārabhanti appattassa pattiyā (A.1.243).

Comparing muditā with mettā and karuṇā

The fragility of muditā is not seen in mettā and karuṇā, which remain operational under great stress:

• Bhikkhus, even if thugs should sever your limbs one by one with a two-handled saw, he whose mind was thereby filled with hatred would not on that account be a practiser of my training system.
☸ Ubhatodaṇḍakena pi ce bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ tatrāpi yo mano padūseyya na me so tena sāsanakaro.

... In this regard, you should train yourselves thus: ‘Neither shall our minds be troubled by this, nor shall we utter unvirtuous words, but we shall abide tenderly concerned for their welfare, with a mind of [unlimited] goodwill, without inner hatred.’
☸ Tatrāpi vo bhikkhave evaṃ sikkhitabbaṃ: na ceva no cittaṃ vipariṇataṃ bhavissati. Na ca pāpakaṃ vācaṃ nicchāressāma. Hitānukampī ca viharissāma mettacittā na dosantarā (M.1.129).

The practice of muditā seems more successful where incompatible individuals live apart. Mettā may be strengthened where they live together. But muditā is nonetheless an ego-dissolving exercise in which one can live with others like milk and water, and allows one to joyously overlook or endure their idiosyncracies.

Illustrations

Illustration: muditā, [unlimited] warmhearted joy

Now at such time as the bhikkhus dwell in unity, on friendly terms, without quarrelling, like milk and water mixed, viewing each other with affection, at such time they beget much merit. At such time they dwell in a divine abiding: that is to say, in the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy (A.1.243).

Illustration: muditā, [unlimited] warmhearted joy

The noble disciple abides pervading one quarter with a mind of [unlimited] warmhearted joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, in all directions, everywhere, he abides pervading the whole world [of beings] with a mind of [unlimited] warmhearted joy (S.4.322).

Illustration: muditā, [unlimited] warmhearted joy

If the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy is developed and cultivated, it is impossible, out of the question, that disgruntlement [with the celibate life] would plague your mind. There is no such possibility.
☸ aṭṭhānametaṃ āvuso anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya atha ca panassa arati cittaṃ pariyādāya ṭhassatī ti netaṃ ṭhānaṃ vijjati (D.3.248).

Illustration: muditā, [unlimited] warmhearted joy

The liberation [from perceptually obscuring states] through [unlimited] warmhearted joy has the state of awareness of boundless consciousness as its culmination.
☸ viññāṇañcāyatanaparamāhaṃ bhikkhave muditā cetovimuttiṃ vadāmi (S.5.120).

*Mūla

Renderings

• mūla: origin

• mūla: essence

• mūla: root

Illustrations

Illustration: mūlaṃ, origin

“‘A carbuncle,’ bhikkhus, is a metaphor for this [wretched human] body made of the four great material phenomena, arisen from parents, and fed on rice and gruel. It is unlasting, and is liable to be injured, abraded, broken, and demolished.
☸ Gaṇḍo ti kho bhikkhave imassetaṃ cātummahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādana-parimaddana-bhedana-viddhaṃsanadhammassa.

The origin of the carbuncle, is a metaphor for craving
☸ Gaṇḍamūlan ti kho bhikkhave taṇhāyetaṃ adhivacanaṃ.

When a bhikkhu has abandoned craving, so it is chopped down at the root, completely and irreversibly destroyed, never to arise again in future, in such a case the bhikkhu has extirpated the origin of the carbuncle not extirpated before
☸ Yato kho bhikkhave bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā. Evaṃ kho bhikkhave bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti (S.4.83).

Illustration: mūlaṃ, origin

And what, friends, is spiritually unwholesome
☸ katamaṃ panāvuso akusalaṃ

killing is spiritually unwholesome
☸ pāṇātipāto akusalaṃ

...

And what is the origin of what is spiritually unwholesome (akusalamūlaṃ)?

Greed is an origin of what is spiritually unwholesome.
☸ lobho akusalamūlaṃ

Hatred is an origin of what is spiritually unwholesome.
☸ doso akusalamūlaṃ

Undiscernment of reality is an origin of what is spiritually unwholesome.
☸ moho akusalamūlaṃ

And what is spiritually wholesome (kusalaṃ)?

Refraining from killing is spiritually wholesome pāṇātipātā veramaṇī kusalaṃ

...

And what is the origin of what is spiritually wholesome (kusalamūlaṃ)?

Non-greed is an origin of what is spiritually wholesome.
☸ alobho kusalamūlaṃ

Non-hatred is an origin of what is spiritually wholesome.
☸ adoso kusalamūlaṃ

Discernment of reality is an origin of what is spiritually wholesome.
☸ amoho kusalamūlaṃ (M.1.47).

Illustration: mūlaṃ, origin

Attachment is the origin of suffering
☸ upadhi dukkhassa mūlan ti (M.1.453-4).

Illustration: mūlaṃ, origin

Having removed [the arrow of] craving together with its origin,
☸ samūlaṃ taṇhaṃ abbuyha

One is free of craving. One has realised the Untroubled.
☸ nicchāto parinibbuto (S.3.26).

Comment:

Craving arises from seeing things the wrong way, which is therefore its origin, as follows:

• Whatever ascetics and Brahmanists at present regard that in the world which is agreeable and pleasing as lasting, as essentially substantial, as endowed with personal qualities, as unailing, as free of danger: they nurture craving.
☸ Yepi hi keci bhikkhave etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti te taṇhaṃ vaḍḍhenti

• Whatever ascetics and Brahmanists at present regard that in the world which is agreeable and pleasing as unlasting, as intrinsically unsatisfactory, as void of personal qualities, as an illness, as full of danger: they abandon craving.
☸ Yepi hi ke ci bhikkhave etarahi samaṇā vā brāhmaṇā vā yaṃ loko piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti. Te taṇhaṃ pajahanti (S.2.110-112).

Illustration: mūlaṃ, origin

Having eliminated the stain of stinginess together with its origin, they are beyond criticism.
☸ Vineyya maccheramalaṃ samūlaṃ aninditā (A.2.63).

Illustration: mūlaṃ, origin

A wise person should completely destroy the origin of entrenched conception, the notion “I am.”
☸ mūlaṃ papañcasaṅkhāya mantā asmī ti sabbamuparundhe (Sn.v.916).

Illustration: mūlā, origin

The perceptually obscuring states develop, the origin of individual existence, leading to renewed states of individual existence.
☸ Tassa vaḍḍhanti āsavā bhavamūlā bhavagāmino ti (Th.v.98; S.4.76).

Illustration: mūla, essence

I will expound for your benefit a systematic exposition on the essence of the whole teaching.
☸ Sabbadhammamūlapariyāyaṃ vo bhikkhave desessāmi (M.1.1).

Illustration: mūlaṃ, essence

One should devote oneself to one of great learning. One should not allow the teaching to be lost. It is the essence of the religious life. Therefore one should be an expert in the teaching.
☸ Bahussutaṃ upāseyya sutañca na vināsaye
Taṃ mūlaṃ brahmacariyassa tasmā dhammadharo siyā (Th.v.1027).

Illustration: mūlāni, root

These are the roots of trees. These are the solitary abodes. Meditate, bhikkhus. Do not be negligently applied [to the practice].
☸ Etāni bhikkhave rukkhamūlāni etāni suññāgārāni jhāyatha bhikkhave mā pamādattha (S.4.368-373).

Illustration: mūlaṃ, root

If the community of bhikkhus, not having investigated that case, not having got to the root of it, achieves concord, that concord is unrighteous.
☸ saṅgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti adhammikā sā upāli saṅghasāmaggī ti

If the community of bhikkhus, having investigated the case, having got to the root of it, achieves concord in the community of bhikkhus, that concord is righteous
☸ saṅgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, dhammikā sā upāli saṅghasāmaggī ti (Vin.1.358).

Illustration: mūlajātā, rooted

When one’s faith in the [perfection of the] Perfect One’s [enlightenment] is settled, rooted, and established, and described in these terms, words, and phrases, then one’s faith is said to be supported by reasons, rooted in vision [of things according to reality], and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.
☸ Yassa kassa ci bhikkhave imehi ākārehi imehi padehi imehi vyañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā ayaṃ vuccatī bhikkhave ākāravatī saddhā dassanamūlikā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ (M.1.320).

*Mūlakā

Renderings

• mūlakā: stem from

Illustrations

Illustration: mūlakā, stem from

All things stem from fondness.
☸ chandamūlakā āvuso sabbe dhammā (A.4.339).

Illustration: mūlakā, stem from

Bhikkhus, these three types of sense impression are born of sensation, stem from sensation...
☸ tisso imā bhikkhave vedanā phassajā phassamūlakā (S.4.215).

Bodhi: these three feelings are born of contact, rooted in contact

Illustration: mūlakā, stem from

Whatever bad bourns there are in this world or in the world beyond, all stem from uninsightfulness into reality
☸ Yā kācimā duggatiyo asmiṃ loke paramhi ca avijjāmūlakā sabbā (It.35).

Woodward: All rooted are in ignorance.

Illustration: mūlakā, stem from

Nine conditions that stem from craving:
☸ nava taṇhāmūlakā dhammā

Because of craving, search.
☸ taṇhaṃ paṭicca pariyesanā

Because of search, acquisition
☸ pariyesanaṃ paṭicca lābho (A.4.401).

Bodhi: nine things rooted in craving

Illustration: mūlakā, stem from

These five grasped aggregates stem from fondness
☸ Ime kho bhikkhu pañcupādānakkhandhā chandamūlakā ti (S.3.100-1).

Illustration: mūlakā, stem from

Bhante, for us the teachings stem from the Blessed One.
☸ bhagavammūlakā no bhante dhammā (A.4.157).

Illustration: mūlakā, stem from

Whatever spiritually wholesome factors there are, they all stem from diligence [in the practice].
☸ ye keci kusalā dhammā sabbe te appamādamūlakā (S.5.42).

Illustration: mūlakā, stem from

Bhikkhus, whatever factors that are spiritually wholesome, part of what is spiritually wholesome, pertaining to what is spiritually wholesome, they all stem from proper contemplation
☸ ye keci bhikkhave dhammā kusalā kusalabhāgiyā kusalapakkhiyā sabbe te yoniso manasikāramūlakā (S.5.91).

Illustration: mūlakā, stem from

All spiritually unwholesome factors stem from uninsightfulness into reality.
☸ ye keci akusalā dhammā sabbe te avijjāmūlakā (S.2.263).

*Mettā

Renderings

• mettā: [unlimited] goodwill

• mettacitta: mind of [unlimited] goodwill

• mettā: state of [unlimited] goodwill

• metta: loving

• metta: lovingly

Introduction

Four unlimited states

The practices of mettā, karuṇā, muditā and upekkhā are sometimes called the four divine abidings (cattāro brahmavihārā, D.2.196) and sometimes the four unlimited states (catasso appamaññā, D.3.223). Practising them together is called the ‘unlimited liberation [from perceptually obscuring states]’ (appamāṇā cetovimutti, S.4.296).

The makers of limitation

The Mahāvedalla Sutta (M.1.298) and Godatta Sutta (S.4.296) say the ‘makers of limitation’ (pamāṇakaraṇo) are rāgo doso and moho (rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo). Therefore the four brahmavihāras should be practised unlimited by rāgo doso and moho.

Mettā overcomes resentment, hatred, and ill will

Mettā is for overcoming resentment, hatred, and ill will:

1) When resentment has arisen for someone, one can develop [unlimited] goodwill for him. Thus can one dispel aversion for that person.
☸ Yasmiṃ bhikkhave puggale āghāto jāyetha mettā tasmiṃ puggale bhāvetabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo (A.3.185).

2) To abandon hatred, [unlimited] goodwill should be developed.
☸ Dosassa pahānāya mettā bhāvetabbā (A.3.446).

3) I do not see any other single thing of such power to prevent the arising of ill will, if not already arisen, or, if arisen, to cause its abandonment, as the liberation [from perceptually obscuring states] through [unlimited] goodwill.
Nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi yena anuppanno vā vyāpādo nuppajjati uppanno vā vyāpādo pahīyati yathayidaṃ bhikkhave mettā cetovimutti (A.1.4).

Benefits of mettā

Mettā leads 1) to ‘the Exquisite’ (i.e. fourth jhāna. See IGPT sv Subha), and 2) to non-returnership:

1) Bhikkhus, the liberation [from perceptually obscuring states] through [unlimited] goodwill has the Exquisite as its culmination, I declare, for a wise bhikkhu here who has not penetrated to a superior liberation.
☸ Subhaparamāhaṃ bhikkhave mettā cetovimuttiṃ vadāmi idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato (S.5.119).

2) Thus developed, the liberation [from perceptually obscuring states] through [unlimited] goodwill leads to non-returnership for a wise bhikkhu here who has not penetrated to a more exalted liberation.
☸ Evaṃ bhāvitā kho bhikkhave mettācetovimutti anāgāmitāya saṃvattati idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato (A.5.300).

Arousing faith with mettā

The Buddha suffused others with [unlimited] goodwill (mettena cittena pharati) to arouse faith in them. Two examples:

1) ‘It would not be hard, Ānanda, for the Perfect One to arouse faith in this teaching and training system in Roja the Malla.’ Then the Blessed One, having suffused Roja the Malla with a mind of [unlimited] goodwill rising from his seat, entered his dwelling. Then Roja the Malla, suffused by the Blessed One with a mind of [unlimited] goodwill, even as young calves follow their mothers, having approached dwelling after dwelling, compound after compound, asked the bhikkhus: ‘Where, bhante, is the Blessed One staying just now, the Arahant, the Perfectly Enlightened One? For I long to see the Blessed One, the Arahant, the Perfectly Enlightened One’.
☸ Na kho taṃ ānanda dukkaraṃ tathāgatena yathā rojo mallo imasmiṃ dhammavinaye pasīdeyyā ti. Atha kho bhagavā rojaṃ mallaṃ mettena cittena pharitvā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho rojo mallo bhagavatā mettena cittena phuṭṭho seyyathā pi nāma gāvī taruṇavacchā, evameva vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā bhikkhū pucchati: kahannu kho bhante etarahi so bhagavā viharati arahaṃ sammā sambuddho? Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan ti (Vin.1.247).

2) ‘Bhante, this elephant Nālāgiri approaching on this carriage road is an uncontrollable mankiller. Bhante, may the Blessed One turn back, may the Sublime One turn back.’... Then the Blessed One suffused the elephant Nālāgiri with a mind of [unlimited] goodwill. Then the elephant Nālāgiri, suffused by the Blessed One with a mind of [unlimited] goodwill, lowered his trunk, approached the Blessed One, and stood in front of him...And so it was in this way that the elephant Nālāgiri became tamed.
☸ ayaṃ bhante nālāgiri hatthi caṇḍo manussaghātako imaṃ racchaṃ paṭipanno. Paṭikkamatu bhante bhagavā paṭikkamatu sugato ti... Atha kho bhagavā nālāgiriṃ hatthiṃ mettena cittena phari. Atha kho bhagavā nālāgiriṃ hatthiṃ mettena cittena eri. Atha kho nālāgiri hatthi bhagavatā mettena cittena phuṭo soṇḍaṃ oropetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavato purato aṭṭhāsi... Tathā danto ca pana nālāgiri hatthi ahosi (Vin.2.195).

Mettā and unlimitedness

The unlimitedness of mettā (i.e. mettā unlimited by rāgo doso and moho) is seen in this quote:

• Bhikkhus, even if thugs should sever your limbs one by one with a two-handled saw, he whose mind was thereby filled with hatred would not on that account be a practiser of my training system.
☸ Ubhatodaṇḍakena pi ce bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ tatrāpi yo mano padūseyya na me so tena sāsanakaro.

... In this regard, you should train yourselves thus: ‘Neither shall our minds be troubled by this, nor shall we utter unvirtuous words, but we shall abide tenderly concerned for their welfare, with a mind of [unlimited] goodwill, without inner hatred.’
☸ Tatrāpi vo bhikkhave evaṃ sikkhitabbaṃ: na ceva no cittaṃ vipariṇataṃ bhavissati. Na ca pāpakaṃ vācaṃ nicchāressāma. Hitānukampī ca viharissāma mettacittā na dosantarā (M.1.129).

Sabbatthatāya not sabbattatāya

Sabbatthatāya is a long-standing issue in the scriptures because of its alternative spelling, sabbattatāya, which Bodhi renders as ‘to all as to himself,’ as follows:

• ... everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness
☸ sabbadhi sabbatthatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā... pharitvā viharati (Bodhi, M.1.38).

Horner translates it as ‘in every way’:

• he dwells having suffused the whole world everywhere, in every way, with a mind of friendliness (Horner, M.1.38).

The phrase sabbadhi sabbatthatāya also occurs at Ud.33 where the phrase ‘to all as to himself’ (sabbattatāya) is clearly inappropriate:

• Whatever states of individual existence there are in any way, anywhere (‘to all as to himself’), all these states of individual existence are unlasting
☸ ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā (Ud.33).

The Vipassana Research Institute consistently favours sabbattatāya over sabbatthatāya, except at one place, the just quoted Ud.33, where they take sabbatthatāya, thereby acknowledging the decisiveness of the quote.

Although the Buddha Jayanti Version consistently favours sabbattatāya, including at Ud.33, it consistently notes that sabbatthatāya is a variant reading.

The PED does not recognise sabbattatāya as a word, only sabbatthatāya whose meaning is ‘the state of being everywhere.’ The PED says that atthata is the past participle of attharati, meaning ‘spread, covered, spread over with.’ Likewise, DOP recognises atthata but not attata.

Therefore we take atthata (everywhere) as the correct spelling, and translate as follows:

• in all directions, everywhere, he abides pervading the whole world [of beings] with a mind of [unlimited] goodwill.
☸ sabbadhi sabbatthatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā... viharati (S.4.323).

Pervading [unlimited] goodwill: world [of beings]

When one abides pervading the whole world with a mind of [unlimited] goodwill (sabbāvantaṃ lokaṃ mettāsahagatena cetasā... pharitvā), what does ‘world’ mean? Other suttas, and clues in the sutta itself show that mettā should be pervaded to the ‘world [of beings],’ a practice which would therefore include devas.

Metta: adjective and adverb

For the adjective, we render metta as ‘loving.’ In one case below we say ‘lovingly.’

Illustrations

Illustration: mettaṃ, loving

A bhikkhu maintains loving conduct of body, both openly and privately to those bhikkhus who are senior, long gone forth [into the ascetic life] who are fathers of the community of bhikkhus, leaders of the community of bhikkhus.
☸ Idha bhikkhave bhikkhu ye te bhikkhu therā rattaññū cirapabbajitā saṅghapitaro saṅghaparināyakā tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvī ceva raho ca (A.5.353).

Illustration: mettena, loving

For a long time, Ānanda, you have offered the Perfect One loving conduct of body, beneficent, pleasant, unselfish, beyond measure.
☸ Dīgharattaṃ kho te ānanda tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena (D.2.144).

Illustration: mettena, loving

For twenty-five years I served the Blessed One with loving conduct of body, like a shadow never leaving him.
☸ Paṇṇavīsati vassāni bhagavantaṃ upaṭṭhahiṃ
Mettena kāyakammena chāyā va anapāyinī (Th.v.1041).

Illustration: metta, loving

King Pasenadi of Kosala prostrated his head to the Blessed One’s feet, covered them with kisses and caressed them with his hands, pronouncing his name:

―‘Bhante, I am King Pasenadi of Kosala! Bhante, I am King Pasenadi of Kosala!’

―’But, great king, considering what good reason do you show such profound humility and pay such loving homage to this [wretched human] body of mine?’
☸ Kaṃ pana tvaṃ mahārāja atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccākāraṃ karosi mettupahāraṃ upadaṃsesī ti?

―Out of gratitude and thankfulness I show such profound humility and pay such loving homage to the Blessed One.
☸ Kataññutaṃ kho ahaṃ bhante kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccākāraṃ karomi mettupahārāṃ upadaṃsemi (A.5.65).

Illustration: mettā, lovingly

The Teacher will be lovingly venerated by me through my practice [in accordance with the teaching]
☸ Satthā ca me pariciṇṇo bhavissati mettāvatāyā tī (A.3.443).

Comment:

Pariciṇṇo mayā satthā: the Teacher has been [lovingly] venerated by me [through my practice in accordance with the teaching]. See Glossary sv Pariciṇṇo mayā satthā.

Illustration: mettā, state of [unlimited] goodwill

The Blessed One, bhante, abides in a state of [unlimited] goodwill.
☸ bhagavā hi bhante mettāvihārī ti (M.1.369-371).

Illustration: mettacitto, mind of [unlimited] goodwill

He nurses the patient for worldly benefits not with a mind of [unlimited] goodwill.
☸ āmisantaro gilānaṃ upaṭṭhahati no mettacitto (A.3.144).

Illustration: mettaṃ cittaṃ, mind of [unlimited] goodwill

―Being not tenderly concerned for their welfare, would he have a mind of [unlimited] goodwill or of enmity?
☸ ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā ti

―Enmity, Master Gotama.
☸ Sapattakaṃ bho gotama (D.1.228).

Illustration: mettacitto, mind of [unlimited] goodwill

I am one with a mind of [unlimited] goodwill.
☸ mettacitto’hamasmi (M.1.18).

Illustration: mettacitta, a mind of [unlimited] goodwill

In what way in protecting others does one protect oneself? By developing patience, compassion, a mind of [unlimited] goodwill, and sympathy.
☸ Kathañca bhikkhave paraṃ rakkhanto attānaṃ rakkhati: khantiyā avihiṃsāya mettacittatāya anuddayatāya (S.5.169).

Illustration: mettena cittena, mind of [unlimited] goodwill

Surely that bhikkhu did not pervade the four royal families of snakes with a mind of [unlimited] goodwill. For if that bhikkhu had done so, then that bhikkhu when bitten by a snake, would certainly not have died.
☸ Nahanūna so bhikkhave bhikkhu cattāri ahirājakulāni mettena cittena phari. Sace hi so bhikkhave bhikkhu cattāri ahirājakulāni mettena cittena phareyya na hi so bhikkhave bhikkhu ahinā daṭṭho kālaṃ kareyya (A.2.72; Vin.2.110).

Illustration: mettena cittena, mind of [unlimited] goodwill

Bhikkhus, some might speak to you with speech that is: timely or untimely; true or untrue; gentle or harsh; conducive or unconducive to your spiritual well-being; spoken with a mind of [unlimited] goodwill or with inner hatred.
☸ Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā. Bhūtena vā... abhūtena vā. Saṇhena vā... pharusena vā. Atthasaṃhitena vā... anatthasaṃhitena vā. Mettacittā vā... dosantarā vā (M.1.126).

On all occasions you should train yourselves thus: ‘Neither shall our minds be troubled by this, nor shall we utter unvirtuous words, but we shall abide tenderly concerned for their welfare, with a mind of [unlimited] goodwill, without inner hatred.’
☸ na ceva no cittaṃ vipariṇataṃ bhavissati na ca pāpakaṃ vācaṃ nicchāressāma. Hitānukampī ca viharissāma mettacittā na dosantarā.

We shall abide pervading that person with a mind of [unlimited] goodwill,
☸ tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma.

With this as our basis [for spiritual development]
☸ Tadārammaṇañca

we shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti.

Thus bhikkhus should you train yourselves (M.1.126).

*Moghapurisa

Renderings

• mogha: in vain

• mogha: false

• moghapurisa: worthless man

Introduction

Mogha: false

Where mogha is the opposite of sacca, we render it as ‘false’:

• This alone is true. All else is false.
☸ idameva saccaṃ moghamaññan ti (M.1.498).

On this basis, moghapurisa would be ‘a false man’ or ‘an untrue man.’

Mogha: in vain

But in many contexts mogha means ‘in vain’:

• The going forth [into the ascetic life] of all those noble young men was not in vain or barren, but fruitful and productive.
☸ iti kho pana sabbesaṃ yeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā saudrayā ti (D.2.251).

On this basis a moghapurisa would be, for example, futile, unavailing, incompetent, ineffectual, or useless. But ‘vain’ means something else, and its synonyms seem harsh. Our ‘worthless’ is in accordance with other admonishments, which including ‘empty’ and ‘hollow’:

• Bhaddali, on that occasion, were you not an empty, hollow wrongdoer?
☸ Nanu tvaṃ bhaddāli tasmiṃ samaye ritto tuccho aparaddho ti (M.1.440).

Worthless defined

Worthless means:

• contemptible, despicable (Webster’s)

• without merit (Collins)

• having no good qualities or useful skills (Oxford)

Illustrations

Illustration: mogha, in vain

One is not a senior [bhikkhu] [just] because one’s head is grey. If one has matured [just] in age one is called ‘aged in vain.’
☸ Na tena thero hoti yenassa palitaṃ siro
Paripakko vayo tassa moghajiṇṇo ti vuccati (Dh.v.260).

Illustration: moghaṃ, in vain

One who has faith in the community of disciples and purified vision [of things according to reality]: they say he is not poor. His life is not [lived] in vain.
☸ Saṅghe pasādo yassatthi ujubhūtañca dassanaṃ
Adaḷiddoti taṃ āhu amoghaṃ tassa jīvitaṃ (S.5.385).

Illustration: moghaṃ, in vain

Surely the useful religious life which Kappa lived was not in vain.
☸ yad atthiyaṃ brahmacariyaṃ acari kappāyano kaccissa taṃ amoghaṃ (Sn.v.354).

Illustration: moghaṃ, in vain

Hearing your voice, best of seers, I have faith [in you]. Truly my question was not in vain.
☸ Esa sutvā pasīdāmi vaco te isisattama
Amoghaṃ kira me puṭṭhaṃ (Sn.v.356).

Illustration: moghaṃ, in vain

Should make one’s day lived not in vain, whether by a little or by much.
☸ Amoghaṃ divasaṃ kayirā appena bahukena vā (Th.v.451).

Illustration: moghaṃ, in vain

I listened desirously; my listening was not in vain.
☸ sotamodhesimatthiko
Taṃ me amoghaṃ savanaṃ (Th.v.995-6).

Illustration: moghaṃ, in vain

The three final knowledges are attained. The Buddha’s training system is not [undertaken] in vain.
☸ Tisso vijjā anuppattā amoghaṃ buddhasāsanaṃ (Thī.v.150).

Illustration: mogho, in vain

Your instruction was not in vain: I am your trained student.
☸ Amogho tuyhamovādo antevāsimhi sikkhito ti (Th.v.334).

Illustration: mogho, false

My past acquired self was at the time my only true one; the future and present ones were false.
☸ yo me ahosi atīto attapaṭilābho sveva me attapaṭilābho tasmiṃ samaye sacco ahosi mogho anāgato mogho paccuppanno (D.1.201).

Illustration: moghapurisā, worthless man

Thus do noble young men declare their [attainment of] arahantship. The matter is spoken of without any reference to themselves. Yet there are some worthless men here who apparently declare [that they have attained] arahantship for fun.
☸ evaṃ kho bhikkhave kulaputtā aññaṃ vyākaronti attho ca vutto attā ca anupanīto. Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ vyākaronti (A.3.359).

Illustration: moghapurisā, worthless man

Bhikkhus, you have lost your way. Bhikkhus, you are conducting yourselves wrongly. Bhikkhus, how far you have strayed, you worthless men, from this teaching and training system.
☸ Vippaṭipannā'ttha bhikkhave. Micchāpaṭipannā'ttha bhikkhave. Kīvadūrevime bhikkhave moghapurisā apakkantā imasmā dhammavinayā (M.1.480).

Illustration: moghapuriso, worthless man

When I am explaining the teaching, this worthless man does listen to it with eager ears, paying attention to it as a matter of vital concern, applying his whole mind to it.
☸ Nacāyaṃ moghapuriso mayā dhammaṃ desiyamāne aṭṭhikatvā manasikatvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī ti (M.1.445).

Illustration: moghapurisa, worthless man

Worthless man, to whom indeed have you known me to explain the teaching that way?
☸ Kassa nu kho nāma tvaṃ moghapurisa mayā evaṃ dhammaṃ desitaṃ ājānāsi? (M.1.258).

Illustration: moghapurisassa, worthless man

This worthless man must have absolutely no sympathy, tender concern, or compassion for living beings.
☸ Na hi nāma bhikkhave tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati (Vin.3.42).

Illustration: moghapurisena, worthless man

The ascetic Potaliputta’s question should have been analysed before being answered. Samiddhi, the worthless man, answered it without qualification.
☸ Iminā ca ānanda samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjavyākaraṇīyo pañho ekaṃsena vyākato ti (M.3.208-9).

Illustration: moghapuriso, worthless man

I do not see any other single person who so acts for the harm and unhappiness of the manyfolk, for the ruin, harm, and suffering of devas and men as Makkhali, that worthless man.
☸ Nāhaṃ bhikkhave aññaṃ ekapuggalampi samanupassāmi yo evaṃ bahujanāhitāya paṭipanno bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ yathayidaṃ bhikkhave makkhalī moghapuriso (A.1.33).

Illustration: moghapurisānaṃ, worthless persons

And, by listening to such talk, any worthless persons’ unsureness or uncertainty about the [perfection of the] Perfect One’s [enlightenment] will be abandoned.
☸ Yesampi hi sāriputta moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā tesamimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī ti (D.3.116).

*Moha

Renderings

• moha: undiscernment of reality

• amoha: discernment of reality

• vītamoha: free of undiscernment of reality

• asammūḷho: discerning of reality

• sammūḷho: undiscerning of reality

Introduction

Moha: not ‘delusion’

Because moha is related to muyhati, to be deluded, it is therefore usually known as ‘delusion.’ However, this would imply that moha is:

• ‘a belief that has no evidence in fact’ (www. vocabulary.com).

• ‘a mistaken or unfounded opinion or idea’ (WordWeb)

Moha: ‘undiscernment of reality’

In this essay we will show that:

1) moha is antonymous to paññā

2) moha is synonymous with avijjā

3) moha is associated with aññāṇa

4) moha occurs in those who are ariyadhamme akovide

These four terms are shown in the Glossary to mean:

1) paññā: penetrative discernment

2) avijjā: uninsightfulness into reality

3) aññāṇa: ignorance [of things according to reality]

4) ariyadhamme akovide: those who are ignorant of the noble teaching

These associations suggest that moha means uninsightfulness, which, to discriminate it, we will call ‘undiscernment of reality.’

Moha equals avijjā

Moha equals avijjā (i.e. uninsightfulness into reality):

• ‘What do you think, Sāḷha, is there discernment of reality?’―‘Yes, bhante’―‘I call it insightfulness into reality.’
☸ Taṃ kiṃ maññatha sāḷhā atthi amoho ti? Evambhante. Vijjā ti kho ahaṃ sāḷhā etamatthaṃ vadāmi (A.1.195).

• This uninsightfulness into reality is indeed undiscernment of reality whereby this wandering the round of birth and death goes on for a long time.
☸ Avijjā hāyaṃ mahāmoho yenidaṃ saṃsitaṃ ciraṃ (Sn.v.730).

Moha and avijjā: same relationship to āsavas

Moha and avijjā both have the same relationship to perceptually obscuring states (āsavā):

• Moha: It is through the abandonment of perceptually obscuring states that one is discerning of reality.
☸ Āsavānaṃ hi aggivessana pahānā asammūḷho hoti (M.1.250).

• Avijjā: With the ending of perceptual obscuration comes the ending of uninsightfulness into reality
☸ āsavanirodhā avijjānirodho (M.1.55).

Moha: associated with aññāṇa

Moha is associated with ignorance [of things according to reality] (aññāṇapakkhā):

• Whatever spiritual shackles there are in the world, [or] paths of undiscernment of reality, [or] whatever is associated with ignorance [of things according to reality], [or] whatever bases for doubt [about the excellence of the teaching] there are, when they reach the Perfect One they vanish.
☸ Ye keci ganthā idha mohamaggā aññāṇapakkhā vicikicchaṭṭhānā
Tathāgataṃ patvā na te bhavanti (Sn.v.347).

Moha: opposed to paññā

Moha is opposed to paññā, penetrative discernment:

• To abandon undiscernment of reality, penetrative discernment should be developed.
☸ Mohassa pahānāya paññā bhāvetabbā (A.3.446).

• They extinguish... the fire of undiscernment of reality with the penetrative discernment that leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality].
☸ nibbāpenti... mohaggiṃ pana paññāya yāyaṃ nibbedhagāminī (It.93).
☸ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ (S.5.88). See Illustration for notes on this quote.

Moha and ariyadhamme akovide

Moha occurs in those who are ariyadhamme akovide, i.e. ignorant of the noble teaching:

• The fire of undiscernment of reality burns those who are undiscerning of reality, who are ignorant of the noble teaching.
☸ Mohaggi pana sammūḷhe ariyadhamme akovide (It.92).

Negative of moha

When ‘lack of moha’ is a noun, we call it ‘discernment of reality’:

• Conduct produced from, born of, due to, originated by discernment of reality is spiritually wholesome and blameless.
☸ Yaṃ bhikkhave amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ. Taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ (A.1.263).

Illustrations

Illustration: moho, undiscernment of reality

What is the cause and reason that unarisen undiscernment of reality arises, or that arisen undiscernment of reality increases and expands?
☸ Ko panāvuso hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī ti?

Improper contemplation, one should reply.
☸ Ayoniso manasikārotissa vacanīyaṃ (A.1.200).

Illustration: moho, undiscernment of reality

What is the cause and reason that unarisen undiscernment of reality does not arise, or that arisen undiscernment of reality is abandoned?
☸ Ko panāvuso hetu ko paccayo yena anuppanno vā moho nuppajjati uppanno vā moho pahiyyatī ti.

Proper contemplation, one should reply.
☸ Yoniso manasikārotissa vacanīyaṃ (A.1.201).

Illustration: moho, undiscernment of reality

Bhikkhus, there are three bases for the arising of karmically consequential deeds. What three?
☸ Tīṇi'māni bhikkhave nidānāni kammānaṃ samudayāya. Katamāni tīṇi

Greed is a basis for the origination of karmically consequential deeds. Hatred is a basis for the origination of karmically consequential deeds. Undiscernment of reality is a basis for the origination of karmically consequential deeds.
☸ lobho nidānaṃ kammānaṃ samudayāya doso nidānaṃ kammānaṃ samudayāya moho nidānaṃ kammānaṃ samudayāya (A.1.134).

Illustration: moho, undiscernment of reality

• They extinguish... the fire of undiscernment of reality with the penetrative discernment that leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality].
☸ nibbāpenti... mohaggiṃ pana paññāya yāyaṃ nibbedhagāminī (It.93).

COMMENT

Nibbedhagāminī: ‘leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality]’: Nibbijjhati means ‘to pierce,’ which we call ‘to profoundly understand.’ At S.5.88 nibbijjhati is linked to padāleti (to destroy), and to lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ (‘the great masses of greed, hatred, and undiscernment of reality’).

Illustration: moho, undiscernment of reality

For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).

Illustration: avītamohā, undiscerning of reality; moha, undiscernment of reality

In the theatre or arena, among beings who are undiscerning of reality, who are bound [to individual existence] by the bondage of undiscernment of reality, an actor entertains them with confusing things that excite them even more strongly to undiscernment of reality.
☸ Pubbe kho gāmaṇi sattā avītamohā mohabandhanabaddhā tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyo samohāya (S.4.307).

Illustration: mūḷho, undiscerning of reality; moha, undiscernment of reality

A person who is undiscerning of reality does not know what is beneficial, nor see what is righteous.
☸ Mūḷho atthaṃ na jānāti mūḷho dhammaṃ na passati

Blinding darkness then prevails when undiscernment of reality overcomes a person.
☸ Andhantamaṃ tadā hoti yaṃ moho sahate naraṃ.

But one who abandons undiscernment of reality is not deluded by deluding things.
☸ Yo ca mohaṃ pahatvāna mohaneyye na muyhati

He puts an end to all undiscernment of reality like the sun dispels the night.
☸ Mohaṃ vihanti so sabbaṃ ādiccovudayaṃ taman ti (It.84).

Illustration: vītamoho, free of undiscernment of reality

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything is untrue [to itself], being free of undiscernment of reality, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.
☸ Yo nāccasārī na paccasārī sabbaṃ vitathamidanti vītamoho
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ (Sn.v.13).

Y

*Yathābhūta

Renderings

• yathābhūta: according to reality

• yathābhūta: things according to reality

Introduction

Yathābhūta: according to reality

Where yathābhūta has a specified object, we render it ‘according to reality’:

• Camouflaged by skin, the body is not seen according to reality.
☸ Chaviyā kāyo paṭicchanno yathābhūtaṃ na dissati (Sn.v.199).

Yathābhūta: things according to reality

Sometimes yathābhūta has an unspecified object, which we call ‘things’:

• A bhikkhu who is inwardly collected discerns things according to reality
☸ Samāhito bhikkhave bhikkhu yathābhūtaṃ pajānāti (S.3.13-14).

Other translators likewise favour ‘things’. Only Horner uses brackets:

• Bodhi: ‘A bhikkhu who is concentrated understands things according to reality’
☸ yathābhūtaṃ pajānāti (S.4.80).

• Norman: ‘Not seeing things according to reality’
☸ yathābhūtaṃ adassino (Th.v.662).

• Horner: ‘Could not know, could not see (things) as they really are’
☸ yathābhūtaṃ na jāneyyaṃ na passeyyan ti (M.1.323).

Yathābhūta: emphasis means redundancy

When yathābhūta is used for emphasis we again say ‘according to reality,’ though it is redundant. For example, apart from the emphasis, there is no significant difference when the term is removed in these examples:

• He does not know according to reality that he has a blemish.
• He does not know that he has a blemish.
☸ atthi me ajjhattaṃ aṅgaṇan ti yathābhūtaṃ nappajānāti (M.1.25).

• That sensuous pleasures are like a [red-hot] charcoal pit is clearly seen according to reality with perfect penetrative discernment by the bhikkhu
• That sensuous pleasures are like a [red-hot] charcoal pit is clearly seen with perfect penetrative discernment by the bhikkhu
☸ bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti (D.3.283).

• They are liberated [from perceptually obscuring states] according to reality
• They are liberated [from perceptually obscuring states]
☸ yathābhūte vimuccanti (It.44).

Illustrations

Illustration: yathābhūte, according to reality

Those who see what is brought about as what is brought about, transcending what is brought about, are liberated [from perceptually obscuring states] according to reality, having destroyed craving for states of individual existence.
☸ Ye bhūtaṃ bhūtato disvā bhūtassa ca atikkamā
Yathābhūte vimuccanti bhavataṇhāparikkhayā (It.44).

Illustration: yathābhūtaṃ, according to reality

The ignorant Everyman does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the five aggregates.
☸ assutavā puthujjano rūpassa... viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti (S.3.173-4).

Illustration: yathābhūtaṃ, according to reality

He does not know according to reality that he has a blemish.
☸ atthi me ajjhattaṃ aṅgaṇan ti yathābhūtaṃ nappajānāti (M.1.25).

Illustration: yathābhūtaṃ, according to reality

He does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
☸ tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti (S.4.189).

Illustration: yathābhūtaṃ, according to reality

That sensuous pleasures are like a [red-hot] charcoal pit is clearly seen according to reality with perfect penetrative discernment by the bhikkhu whose āsavas are destroyed.
☸ puna ca paraṃ āvuso khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti (D.3.283).

Illustration: yathābhūtaṃ, according to reality

Some ascetic or Brahmanist may not discern according to reality what is spiritually wholesome, nor what is spiritually unwholesome.
☸ idaṃ kusalan ti yathābhūtaṃ nappajānāti idaṃ akusalan ti yathābhūtaṃ nappajānāti (D.1.40).

Illustration: yathābhūtaṃ, according to reality

Again, friend, one who is attached, overpowered, and overcome by attachment,... does not discern according to reality his own well-being, nor that of others, nor that of both himself and others.
☸ Ratto kho āvuso rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti paratthampi yathābhūtaṃ nappajānāti. Ubhayatthampi yathābhūtaṃ nappajānāti (A.1.216-7).

Illustration: yathābhūtaṃ, according to reality

One who does not know and see old age and death according to reality should vigorously endeavour [to attain] knowledge of old age and death according to reality.
☸ jarāmaraṇaṃ bhikkhave ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya ātappaṃ karaṇīyaṃ (S.2.132).

Illustration: yathābhūtaṃ, according to reality

The learned noble disciple discerns bodily form that is of an originated nature according to reality, thus: ‘Bodily form is of an originated nature.’
☸ sutavā ariyasāvako samudayadhammaṃ rūpaṃ samudayadhammaṃ rūpan ti yathābhūtaṃ pajānāti (S.3.171).

Illustration: yathābhūtaṃ, according to reality

Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―becomes manifest to him according to reality, as unlasting.
☸ yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan ti yathābhūtaṃ okkhāyati (S.4.144).

Illustration: yathābhūtaṃ, according to reality

He is straightforward and aboveboard, presenting himself according to reality to his teachers and to his knowledgeable companions in the religious life.
☸ Asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu (M.2.128).

Illustration: yathābhūtaṃ, according to reality

Camouflaged by skin, the body is not seen according to reality.
☸ Chaviyā kāyo paṭicchanno yathābhūtaṃ na dissati (Sn.v.194).

Illustration: yathābhūtaṃ, according to reality

Suppose, brahman, there is a bowl of water stirred by wind. If a clear-sighted man were to examine his facial reflection in it, he would neither discern nor see it according to reality.
☸ Seyyathā pi brāhmaṇa udapatto vāterito calito bhanto ūmijāto tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya (S.5.123-4).

Illustration: yathābhūtaṃ, according to reality

Come, friends, abide contemplating the nature of the body, vigorously applied [to the practice], fully conscious, mentally concentrated, serene, inwardly collected, inwardly undistracted
☸ ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā

in order to know the body according to reality.
☸ kāyassa yathābhūtaṃ ñāṇāya (S.5.145).

Illustration: yathābhūtaṃ, things according to reality

Elated by anything with a pleasant nature, and cast down by anything with an unpleasant nature, fools are struck down [by craving] on both accounts, not seeing things according to reality.
☸ Unnatā sukhadhammena dukkhadhammena c’onatā
Dvayena bālāhaññanti yathābhūtaṃ adassino (Th.v.662-3).

Illustration: yathābhūta, things according to reality

Without right inward collectedness, for one lacking in right inward collectedness, the condition for knowledge and vision of things according to reality is cut off;
☸ sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ (A.3.20).

Illustration: yathābhūtaṃ, things according to reality

For one who knows and sees things according to reality, there is no need to harbour the aspiration: ‘May I be disillusioned with and unattached [to originated phenomena].’
☸ Yathābhūtaṃ bhikkhave jānato passato na cetanāya karaṇīyaṃ nibbindāmi virajjāmī ti.

It is natural that one who knows and sees things according to reality, is disillusioned with and unattached [to originated phenomena].’
☸ Dhammatā esā bhikkhave yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati (A.5.3).

Illustration: yathābhūtaṃ, things according to reality; according to reality

Bhikkhus, develop inward collectedness. A bhikkhu who is inwardly collected discerns things according to reality.
samādhiṃ bhikkhave bhāvetha. Samāhito bhikkhave bhikkhu yathābhūtaṃ pajānāti.

And what does he discern according to reality?
☸ kiñca yathābhūtaṃ pajānāti

The origination and vanishing of bodily form... fields of sensation.
rūpassa samudayañca atthaṅgamañca... viññāṇassa samudayañca atthaṅgamañca (S.3.13-14).

*Yamāmase

Renderings

• yamāmase: we face [the ever-present possibility of] death

Introduction

‘We face [the ever-present possibility of] death’

Yamāmase occurs just five times in the scriptures, always in this one verse:

• Others do not understand that we here face [the ever-present possibility of] death; but those who understand it, their quarrels cease.
☸ Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā (Th.v.275 etc).

The verse also occurs at M.3.154; Dh.v.6; Th.v.498; and Vin.1.349.

Our interpretation of yamāmase is primarily supported by Th.v.276 which develops the theme of Th.v.275 in the following way:

• And whilst those who do not understand it behave as though they were immortal, those who understand the nature of reality are spiritually unailing amidst the spiritually ailing.
☸ Yadā ca avijānantā iriyantyamarā viya;
Vijānanti ca ye dhammaṃ āturesu anāturā (Th.v.276).

So if Th.v.276 concerns people who behave as though they were immortal, then Th.v.275 concerns people who understand that we here face [the ever-present possibility of] death.

Etymology of yamāmase

The etymology of yamāmase is unknown, but it can be interpreted in two ways, either following PED’s Yama1 or Yama2:

Yama1) This Yama comes from yam- to restrain. Yamāmase here is in the reflective voice i.e. the object of the verb is the same as the subject. This would give the meaning ‘We must restrain ourselves.’

Yama2) This Yama is linked to Vedic Yama, the ruler of the kingdom of the dead. This would give the meaning ‘We face [the ever-present possibility of] death.’

Meaning of yamāmase: Norman

Norman has accepted both interpretations, translating them as follows:

• Others do not know that we should restrain ourselves here
☸ Pare ca na vijānanti mayamettha yamāmase (Dh.v.6).

• Others too do not know that we come to an end here
☸ Pare ca na vijānanti mayamettha yamāmase (Th.v.275).

He explains his divergent translations like this:

• ‘The Commentary gives alternative explanations. In Th.v.275 I followed the first of these interpretations... and translated “we come to an end here” because there seemed to be a contrast with Th.v.276, where the ignorant act as though they are immortal. In Dh.v.6 I translate yam- as “restrain” because it seems to suit the context better... (Word of the Doctrine p.62).

When he says ‘it seems to suit the context better,’ he likely means that there is no verse in the Dhammapada corresponding to Th.v.276. But context has many aspects. Let us consider the broader context.

Context of Dhammapada Verse 6 in Vinaya

Dhammapada verse 6 concerns the bhikkhus of Kosambī, who, when asked by the Buddha to stop quarrelling, told him:

• Bhante, let the Blessed One, the Lord of Truth, abide at ease devoted to pleasant states of meditation in this lifetime. We are the ones who will take responsibility for this quarrelling, arguing, disputing, and contentiousness.
☸ Āgametu bhante bhagavā dhammassāmi appossukko bhante bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu. Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmāti (Vin.1.341).

So the Buddha told them the story of Dīghāvu, the moral of which is:

• Unfriendly deeds are not stopped by unfriendliness. Unfriendly deeds, dear Dīghāvu, are stopped by friendliness.
☸ na hi tāta dīghāvu verena verā sammanti. Averena hi tāta dīghāvu verā sammantī ti (Vin.1.347).

When the Kosambī bhikkhus rejected these good words, the Buddha recited the reflection we are now considering:

• Others do not understand that we here face [the ever-present possibility of] death; but those who understand it, their quarrels cease.
☸ Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā (Vin.1.349).

The story of Dīghāvu story does not decisively indicate the meaning of yamāmase. It effectively says that quarrelsomeness can be overcome through friendliness. But whether this friendliness is the result of self-restraint, or of reflecting on death, is left unclear. So let us further consider the broader context.

Further context of Dhammapada Verse 6: Majjhima Nikāya

The Majjhima Nikāya explains the story of the Kosambī bhikkhus differently. It says the Buddha told the Kosambī bhikkhus that there are six principles of cordiality, but:

• ‘the chief, the most cohesive, the most unifying of these principles is [having a shared] view that is noble, and which leads to deliverance [from suffering], and which leads the one who practises it to the complete destruction of suffering.’
☸ Imesaṃ kho bhikkhave channaṃ sārāṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyātikā niyyāti takkarassa sammā dukkhakkhayāya (M.1.322).

We parenthesise ‘[having a shared]’ because the sutta affirms this previously, by saying that:

• Whatever view is noble, and which leads to deliverance [from suffering], and which leads the one who practises it to the complete destruction of suffering, a bhikkhu abides united in a view such as this with his companions in the religious life, both in public and in private
☸ bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvī ceva raho ca (M.1.322).

Therefore, having a shared noble view is the foremost key to cordiality amongst bhikkhus. So we will now consider whether the view that we face [the ever-present possibility of] death can be regarded as a noble view. And we meanwhile note that having a shared perception ‘that we should restrain ourselves’ will play no further part in this argument because it is simply unheard of in the suttas. The argument that quarrels might cease through restraint would be stronger if it meant restraint of the sense faculties, but that interpretation is denied here because the verb is in the reflective voice.

The perception of [the ever-present possibility of] death: a noble view?

That the perception of [the ever-present possibility of] death is a noble view, and therefore the chief way to overcome quarrelsomeness, is clear from these quotes:

1) Bhikkhus, there is one thing if developed and cultivated leads to complete disillusionment [with originated phenomena], non-attachment [to originated phenomena], the ending [of originated phenomena], inward peace, transcendent insight, enlightenment, the Untroubled. What one thing? Mindfulness of [the ever-present possibility of] death.
☸ Ekadhammo bhikkhave bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamo ekadhammo? Maraṇasati (A.1.30).

2) Bhikkhus, mindfulness of [the ever-present possibility of] death, when developed and cultivated is of great fruit and benefit, having the Deathless as its culmination and conclusion.
☸ maraṇasati bhikkhave bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānāti (A.3.307).

So the broader context does not indicate that yamāmase should be interpreted differently in Dh.v.6 than in Th.v.275. If the bhikkhus of Kosambī had cultivated the perception of [the ever-present possibility of] death, their quarrels would have ceased.

• Others do not understand that we here face [the ever-present possibility of] death; but those who understand it, their quarrels cease.
☸ Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā (Th.v.275 etc).

Cultivating the perception of [the ever-present possibility of] death

Mindfulness of [the ever-present possibility of] death is developed like this:

• Bhikkhus who develop mindfulness of [the ever-present possibility of] death thus: ‘If I could live just so long as it takes to swallow only one mouthful or just so long as it takes to breathe in and out in order to contemplate the Blessed One’s word, much could be done by me’ those bhikkhus are said to live diligently. Keenly they develop mindfulness of [the ever-present possibility of] death.
☸ Ime vuccanti bhikkhave bhikkhū appamattā viharanti tikkhaṃ maraṇasatiṃ bhāventi (A.3.306).

―In this regard, bhante, such is my thought: If I could live just a night and day in order to contemplate the Blessed One’s word, much could be done by me (aho vatāhaṃ rattindivaṃ jīveyyaṃ bhagavato sāsanaṃ manasikareyyaṃ bahuṃ vata me kataṃ assā ti).

*Yasa

Renderings

• yasa: glory

• yasa: reputation

• yasa: prestige

• yasa: celebrated

• yasa: fame

• ayasa: discredit

• ayasa: inglorious

• ayasa: ingloriousness

• ayasa: imprestige

• ayasa: bad reputation

Introduction

Prestige: definition

Prestige means:

1) standing or estimation in the eyes of people: weight or credit in general opinion

2) commanding position in people’s minds (Webster’s)

Prestige: from previous acts of generosity

Prestige is a worldly condition that stems partly from previous acts of generosity:

―Bhante, there might be two disciples equal in faith, in virtue, and in discernment, but one is generous while the other is not. With the demise of the body at death, they would both be reborn in the heavenly worlds. When they have become devas, would there be any difference between them?

―There would be, Sumanā. The generous one would surpass the other in five ways: in celestial life span, beauty, happiness, prestige, and authority.
☸ dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena (A.3.33).

Loss of prestige: anger

• When a person is overcome and oppressed by anger, he loses whatever prestige he had acquired through diligence.
☸ Kodhanoyaṃ bhikkhave purisapuggalo kodhābhibhūto kodhapareto yo pi’ssa so hoti yaso appamādādhigato tamhāpi dhaṃsati kodhābhibhūto (A.4.95).

Loss of prestige: sexual intercourse

• Whoever formerly fared alone who then pursues sexual intercourse, in the world is called a ‘lurching vehicle,’ ‘contemptible,’ a ‘common man.’

... His earlier prestige and reputation is lost.
☸ Yaso kitti ca yā pubbe hāyate vāpi tassa sā (Sn.v.816-7).

Not clinging to prestige

Bhikkhus should not to cling to prestige:

• It is well for a bhikkhu to abide continuously mastering acquisition, loss, prestige, imprestige, honour, depreciation, unvirtuous desires and unvirtuous friendships that have arisen.
☸ Sādhu bhikkhave bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya. Uppannaṃ alābhaṃ... yasaṃ... ayasaṃ... sakkāraṃ... asakkāraṃ... pāpicchataṃ... pāpamittataṃ abhibhuyya abhibhuyya vihareyya (A.4.160-1).

Yasa: glory, atirocati

Sometimes yasa is better called ‘glory’ because it is associated with atirocati, to shine. For example, when, due to his virtuous qualities, a pauper was reborn in the company of the Tāvatiṃsā devas:

• He outshone the other devas in beauty and glory.
☸ so aññe deve atirocati vaṇṇena ceva yasasā ca (S.1.232).

Yasa: glory, the waxing fortnight

Sometimes yasa is associated with the moon in the waxing fortnight, and again must be called glory:

• If one transgresses what is righteous through desire, hatred, fear, or undiscernment of reality, one’s glory fades like the moon in the waning fortnight.
☸ Chandā dosā bhayā mohā yo dhammaṃ ativattati
Nihīyati tassa yaso kālapakkheva candimā ti

• If one does not transgress what is righteous through desire, hatred, fear, or undiscernment of reality, one’s glory swells like the moon in the waxing fortnight.
☸ Chandā dosā bhayā mohā yo dhammaṃ nātivattati
Āpūrati tassa yaso sukkapakkheva candimā ti (A.2.18).

Illustrations

Illustration: yasasā, glory

Those devas who had lived the religious life under the Blessed One, and had recently appeared in the Tāvatiṃsā Heaven, outshone the other devas in beauty and glory.
☸ aññe deve atirocanti vaṇṇena ceva yasasā ca (D.2.208).

Illustration: yaso, glory

Bhikkhus, a noble disciple possessed of four factors is said to be well off, with great wealth and riches, of great glory. What four?”
☸ Catūhi bhikkhave dhammehi samannāgato ariyasāvako aḍḍho mahaddhano mahābhogo mahāyaso ti vuccati. Katamehi catūhi

1) He has unshakeable faith in the [perfection of the] Buddha’s [enlightenment],
☸ buddhe aveccappasādena samannāgato hoti

2) He has unshakeable faith in the [excellence of the] teaching,
☸ Dhamme aveccappasādena samannāgato hoti

3) He has unshakeable faith in the [excellent qualities of the] community of disciples,
☸ Saṅghe aveccappasādena samannāgato hoti

4) He possesses the virtues dear to the Noble Ones.
☸ Ariyakantehi sīlehi samannāgato hoti (S.5.402).

Illustration: yasasā, glory

When five hundred Licchavis visited the Blessed One,

• some were clothed in blue, with blue ornaments;

• some were clothed in yellow, with yellow ornaments;

• some were clothed in red, with red ornaments;

• some were clothed in white, with white ornaments.

Yet the Blessed One outshone them all in beauty and glory.
☸ Tyāssudaṃ bhagavā atirocati vaṇṇena ce va yasasā ca (A.3.239).

Illustration: yasasā, glory

The Blessed One was dwelling at Campā together with many bhikkhus, lay followers, and devas:

• He outshone them in beauty and glory.
☸ atirocati vaṇṇena ceva yasasā ca (S.1.195).

Illustration: yaso, glory

People who are

• energetic,

• attentive,

• pure in conduct,

• careful in conduct,

• restrained,

• of right livelihood,

• diligent,

their glory grows.
☸ yaso'bhivaḍḍhati (Dh.v.24).

Illustration: yasavā, glorious

The person who gives the best, the giver of the foremost, the giver of the excellent, is long-lived and glorious wherever he is reborn.
☸ Yo aggadāyī varadāyī seṭṭhadāyī ca yo naro
Dīghāyu yasavā hoti yattha yatthūpapajjatī ti (A.3.51).

Illustration: yasaṃ, prestige

Regarding a head-anointed khattiya king:

• he is of pure descent on both his maternal and paternal sides

• he is rich, with great wealth and property

• he is powerful, possessing an army of four divisions

• his counselor is wise, competent, and intelligent.

These four qualities enhance his prestige.
☸ Tassime cattāro dhammā yasaṃ paripācenti (A.3.151).

Illustration: yaso, prestige

When a man dwells in a suitable location, making friends with Noble People, and is endowed with a rightly directed disposition, having made merit in the past, then grain, wealth, prestige, and a good reputation, along with happiness accrue to him.
☸ Patirūpe vase dese ariyamittakaro siyā
Sammāpaṇidhisampanno pubbe puññakato naro
Dhaññaṃ dhanaṃ yaso kitti sukhañcetaṃdhivattatī ti (A.2.32).

Illustration: yaso, prestige

A noble disciple possessing four qualities is practising a way that brings prestige and leads to heaven. What four?
☸ yasopaṭilābhiniṃ saggasaṃvattanikaṃ.

In this regard, a noble disciple serves the community of bhikkhus with robe material, almsfood, abodes, and therapeutic requisites.
☸ Idha gahapati ariyasāvako bhikkhusaṅghaṃ paccupaṭṭhito hoti cīvarena... piṇḍapātena... senāsanena... gilānapaccayabhesajjaparikkhārena (A.2.65).

Illustration: yaso, prestige

By giving, he becomes dear and many consort with him. He attains a good reputation and his prestige increases.
☸ Dadaṃ piyo hoti bhajanti naṃ bahū kittiñca pappoti yasobhivaḍḍati (A.3.40).

Illustration: ayaso imprestige; yaso, prestige

Eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions, namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.
☸ aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati: lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti (A.2.188).

Illustration: yase, prestige

Not to acquisition nor loss, not to imprestige nor reputation, not to criticism nor praise, not to pain nor pleasure, to nothing do they cleave, as a waterdrop does not cleave to a lotus-leaf.
☸ Na heva lābhe nālābhe n’ayase na ca kittiyā
Na nindāyaṃ pasaṃsāya na te dukkhe sukhamhi ca.
Sabbattha te na limpanti udabindu va pokkhare (Th.v.664-5).

Illustration: yaso, prestige

Now, acquisition arises for a learned noble disciple. He reflects, ‘Acquisition has arisen for me. He discerns it according to reality as unlasting, intrinsically unsatisfactory, and destined to change...
☸ Sutavato ca kho bhikkhave ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati; uppanto kho me ayaṃ lābho so ca kho anicco dukkho vipariṇāmadhammoti yathābhūtaṃ pajānāti

... Loss arises... Prestige arises... Imprestige arises... Criticism arises... Praise arises... Pleasure arises... Pain arises... (S.5.158).

Illustration: yaso, prestige

Insignificant is the loss of prestige. The worst thing to lose is wisdom.
☸ Appamattikā esā bhikkhave parihāni yadidaṃ yasoparihāni. Etaṃ patikiṭṭhaṃ bhikkhave parihānīnaṃ yadidaṃ paññāparihānīti.

Insignificant is the increase in prestige. The best thing to increase is wisdom.
☸ Appamattikā esā bhikkhave vuddhi yadidaṃ yasovuddhi. Etadaggaṃ bhikkhave vuddhīnaṃ yadidaṃ paññāvuddhi (A.1.15).

Illustration: yasaṃ, prestige

Kind and friendly, approachable, free of stinginess, a guide, teacher, and diplomat, such a person attains prestige.
☸ Saṅgāhako mittakaro vadaññū vītamaccharo
Netā vinetā anunetā tādiso labhate yasaṃ (D.3.192).

Illustration: yasassi, prestigious

A noble disciple who grows in wealth and grain, in children, wives, and livestock, is wealthy and prestigious, and is venerated by relatives, friends, and royalty.
☸ Sa bhogavā hoti yasassi pūjito ñātīhi mittehi athopi rājuhi (A.5.137).

Illustration: yasa, prestige

Among all the teachers now existing in the world, Cunda, I see none who has attained to such gains and prestige as I have.
☸ Yāvatā kho cunda etarahi satthāro loke uppannā nāhaṃ cunda aññaṃ ekasatthārampi samanussami evaṃ lābhaggayasaggappattaṃ yatharivāhaṃ

Of all the orders and groups in the world, I see none attained to such gains and prestige as the community of bhikkhus.
☸ Yāvatā kho pana cunda etarahi saṅgho vā gaṇo vā loke uppanno nāhaṃ cunda aññaṃ ekasaṅghampī samanupassāmi evaṃ lābhaggayasaggappattaṃ yatharivāyaṃ cunda bhikkhusaṅgho (D.3.126).

Illustration: yasa, celebrated

He is well-known and celebrated and has a following of many people, including householders and ascetics.
☸ Ñāto hoti yasassī gahaṭṭhapabbajitānaṃ bahujanaparivāro (A.3.114).

Illustration: yaso, fame

―Who are making such an uproar, Nāgita, like fishermen with a haul of fish?

―Bhante, brahman householders have brought food to offer to the Blessed One and the community of bhikkhus.

―Let me never attain fame, Nāgita! May fame never reach me!
☸ māhaṃ nāgita yasena samāgamo mā ca mayā yaso (A.3.31).

Illustration: ayasaṃ, inglorious

When her sister, the bhikkhunī Sundarīnandā, became pregnant, the bhikkhunī Thullanandā explained why she had kept it secret:

• Whatever is criticism for her is criticism for me; whatever is disgrace for her is disgrace for me; whatever is inglorious for her is inglorious for me; whatever is a loss for her is a loss for me.
☸ Yo etissā avaṇṇo mayheso avaṇṇo yā etissā akitti mayhesā akitti yo etissā ayaso mayheso ayaso yo etissā alābho mayheso alābho

... How can I, noble ladies, speak to others of my own blameworthiness, my own disgrace, my own ingloriousness, my own loss?
☸ kyāhaṃ ayye attano avaṇṇaṃ attano akittiṃ attano ayasaṃ attano alābhaṃ paresaṃ ārocessāmī ti (Vin.4.216).

Illustration: ayasaṃ, discredit

If a bhikkhu arouses disdain in others for a bhikkhu, or if he criticises that bhikkhu
☸ ujjhāpeti vā khīyati vā

• desiring to bring him blame
☸ avaṇṇaṃ kattukāmo

• desiring to bring him discredit,
☸ ayasaṃ kattukāmo

• desiring to bring him shame
☸ maṅku kattukāmo

it is an offence of pācittiya (Vin.4.38).

Illustration: āyasakayyaṃ, bad reputation

Maddened by anger he acquires a bad reputation.
☸ Kodhasammadasammatto āyasakayyaṃ nigacchati (A.4.95).

Illustration: yasasā, reputation

Through an army with its four divisions that is loyal and dependable, it seems he overcomes his enemies through his reputation.
☸ caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā (D.1.137).

Illustration: yaso, reputation

If anyone were despised by this company, his reputation would suffer, and then his income would suffer, for our income depends on the gaining of a reputation.
☸ Yaṃ kho panāyaṃ parisā paribhaveyya yaso pi tassa hāyetha. Yassa kho pana yaso hāyetha bhogā pi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā (D.1.117).

*Yoga

Renderings

• yoga: bondage [to individual existence]

• yogā: states of bondage [to individual existence]

• yoga: tie (=saṃyojana metri causa)

• yoga: yoke

Introduction

Yoga: state of bondage [to individual existence]

The fourth state of bondage [to individual existence] is uninsightfulness into reality (avijjāyogo). The first three states of bondage [to individual existence] (yogā) arise from attachment to:

1) Sensuous pleasure

2) Individual existence

3) Views

Therefore the four states of bondage [to individual existence] can be rendered as:

1) The bondage [to individual existence] that arises from [attachment to] sensuous pleasure (kāmayogo).

2) The bondage [to individual existence] that arises from [attachment to] states of individual existence (bhavayogo).

3) The bondage [to individual existence] that arises from dogmatism (diṭṭhiyogo).

4) The bondage [to individual existence] that arises from uninsightfulness into reality (avijjāyogo, D.3.230).

Where yoga stands for saṃyojana: tie

For metrical purposes, yoga sometimes stands for saṃyojana, ‘tie’. Consider these examples:

1) They who are tethered [to individual existence] by the tie of craving (taṇhāyogena),
☸ Taṇhāyogena saṃyuttā (It.50).

Here in verse, yoga stands for saṃyojana, which can be proved because in the following prose quote taṇhāsaṃyojana replaces taṇhāyogena:

• Tethered [to individual existence] by the tie of craving (taṇhāsaṃyojanena), beings roam and wander the round of birth and death for a long time.
☸ Taṇhāsaṃyojanena hi bhikkhave saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī ti (It.8).

2) In this next quote, again verse, saṃyojana is shown to equal yogāni, and therefore pāpimayogāni means pāpimasaṃyojanāni:

• Like the elephant that bursts all its fastenings and chains, they severed the ties and bonds (saṃyojana) [to individual existence] in the sensuous plane of existence, those ties of the Maleficent One (pāpimayogāni) so hard to overcome.
☸ Te kāmasaṃyojanabandhanāni pāpimayogāni duraccayāni
Nāgoca sandānaguṇāni chetvā (D.2.274).

The presence of plural yogāni supports our assertion here, because according to our schedule of renderings yoga is usually uncountable ‘bondage’, whereas saṃyojana is countable ‘tie.’

Rarely: yoke

Yoga occasionally means yoke:

• Beings who perceive [only] what can be expressed... come under the yoke of death;
☸ Akkheyyasaññino sattā... yogamāyanti maccuno (It.53).

Illustrations

Illustration: yogena, tie=saṃyojana metri causa

Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence, are tethered [to individual existence] by Māra’s tie. They have not reached safety from [the danger of] bondage [to individual existence].
☸ Taṇhāyogena saṃyuttā rattacittā bhavābhave
Te yogayuttā mārassa ayogakkhemino janā (It.50).

Illustration: yogena, bondage [to individual existence]

Those who have overcome sensuous yearnings but have not accomplished the destruction of perceptually obscuring states, tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] states of individual existence, are called non-returners.
☸ Ye ca kāme pahantvāna appattā āsavakkhayaṃ bhavayogena saṃyuttā anāgāmī ti vuccare (It.96).

Illustration: yogena, bondage [to individual existence]

Tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] both sensuous pleasure and individual existence, tethered [to individual existence] by the bondage [to individual existence] that arises from dogmatism, led on by uninsightfulness into reality, [such] beings follow the round of birth and death, and go to rebirth and death.
☸ Kāmayogena saṃyuttā bhavayogena cūbhayaṃ
Diṭṭhiyogena saṃyuttā avijjāya purakkhatā
Sattā gacchanti saṃsāraṃ jātimaraṇagāmino (A.2.12).

Illustration: yoga, bondage [to individual existence]

Tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] both sensuous pleasure and individual existence, he is a returner, returning to this [low] plane of existence.
☸ Kāmayogayutto bhikkhave bhavayogayutto āgāmī hoti āgantā itthattaṃ

Not tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] sensuous pleasure, but by the bondage [to individual existence] that arises from [attachment to] states of individual existence, he is a non-returner, not returning to this [low] plane of existence.
☸ Kāmayogavisaṃyutto bhikkhave bhavayogayutto anāgāmī hoti anāgantā itthattaṃ

Not tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] either sensuous pleasure or individual existence, he is an arahant with perceptually obscuring states destroyed.
☸ Kāmayogavisaṃyutto bhikkhave bhavayogavisaṃyutto arahaṃ hoti khīṇāsavo ti (It.95).

Illustration: yogo, bondage [to individual existence]

What is the bondage [to individual existence] that arises from [attachment to] sensuous pleasure?
☸ Katamo ca bhikkhave kāmayogo?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from sensuous pleasure,
☸ Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato

And so in relation to sensuous pleasures, whatever the
☸ yo kāmesu

• attachment to sensuous pleasure
☸ kāmarāgo

• spiritually fettering delight in sensuous pleasure
☸ kāmanandi

• love of sensuous pleasure
☸ kāmasineho

• infatuation with sensuous pleasure
☸ kāmamucchā

• sensuous thirst
☸ kāmapipāsā

• sensuous passion
☸ kāmapariḷāho

• clinging to sensuous pleasure
☸ kāmajjhosānaṃ

• craving for sensuous pleasure that lurk within him:
☸ kāmataṇhā sānuseti

this is called the bondage [to individual existence] that arises from [attachment to] sensuous pleasure
☸ Ayaṃ vuccati bhikkhave kāmayogo (A.2.10).

Illustration: yogo, bondage [to individual existence]

What is the bondage [to individual existence] that arises from [attachment to] states of individual existence?
Bhavayogo ca kathaṃ hoti?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from states of individual existence
☸ bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.

And so in relation to states of individual existence, whatever the

• attachment to individual existence
☸ bhavarāgo

• spiritually fettering delight in individual existence
☸ bhavanandi

• love of individual existence
☸ bhavasineho

• infatuation with individual existence
☸ bhavamucchā

• thirst for individual existence
☸ bhavapipāsā

• passion for individual existence
☸ bhavapariḷāho

• clinging to individual existence
☸ bhavajjhosānaṃ

• craving for individual existence that lurk within him:
☸ bhavataṇhā sānuseti

this is called the bondage [to individual existence] that arises from [attachment to] states of individual existence.
☸ Ayaṃ vuccati bhikkhave bhavayogo (A.2.10).

Illustration: yogo, bondage [to individual existence]

What is the bondage [to individual existence] that arises from dogmatism?
☸ Diṭṭhiyogo ca kathaṃ hoti?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from views.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato

And so in relation to views, whatever the
☸ yo diṭṭhisu

• attachment to views
☸ diṭṭhirāgo

• spiritually fettering delight in views
☸ diṭṭhinandi

• love of views
☸ diṭṭhisineho

• infatuation with views
☸ diṭṭhimucchā

• thirst for views
☸ diṭṭhipipāsā

• passion for views
☸ diṭṭhipariḷāho

• clinging to views
☸ diṭṭhiajjhosānaṃ

• craving for views that lurk within him:
☸ diṭṭhitaṇhā sānuseti

this is called the bondage [to individual existence] that arises from dogmatism
☸ diṭṭhiyogo (A.2.11).

Illustration: yogo, bondage [to individual existence]

What is the bondage [to individual existence] that arises from uninsightfulness into reality?
☸ Avijjāyogo ca kathaṃ hoti?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the six senses.
☸ Idha bhikkhave ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.

For him who does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the six senses
☸ Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato

the uninsightfulness and ignorance regarding the six senses that lurk within him: this is called the bondage [to individual existence] that arises from uninsightfulness into reality.
☸ yā chasu phassāyatanesu avijjā aññāṇaṃ sānuseti ayaṃ vuccati bhikkhave avijjāyogo. (Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo (A.2.10).

Illustration: yogaṃ, bondage [to individual existence]

He who, having abandoned the bondage to renewed states of human existence, has transcended the bondage to renewed states of divine existence, he is emancipated from all bondage [to individual existence]. He is what I call a Brahman.
☸ Hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.644).

*Yogakkhema

Renderings

• yogakkhema: safety from [the danger of] bondage [to individual existence]

• yogakkhemin: one who has reached safety from [the danger of] bondage [to individual existence]

• khemin: one who has reached safety from [the danger of] bondage [to individual existence]

• khemattaṃ: one who has reached safety from [the danger of] bondage [to individual existence]

Introduction

Yoga: states of bondage [to individual existence]

In relation to yogakkhema, yoga means the four states of bondage [to individual existence]. These are listed in the Yoga Sutta (A.2.10), as follows:

1) the bondage [to individual existence] that arises from [attachment to] sensuous pleasure
☸ kāmayogo

2) the bondage [to individual existence] that arises from [attachment to] states of individual existence
☸ bhavayogo

3) the bondage [to individual existence] that arises from dogmatism
☸ diṭṭhiyogo

4) the bondage [to individual existence] that arises from uninsightfulness into reality
☸ avijjāyogo

This issue is discussed sv Yoga.

Khema: safety

Khema means safe or safety (see sv Khema).

• Those are not safe refuges. Those are not the supreme refuge.
☸ Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ (Dh.v.189).

• In a time of peril, people migrate to places of safety
☸ Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti (A.3.104).

Safety from [the danger of] bondage [to individual existence]

Bondage [to individual existence] (yoga) is a danger because it involves being tethered to unvirtuous, spiritually unwholesome factors. The unpleasant consequences of this are described in the Yoga Sutta, as follows:

• He is tethered to unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death. Thus he is called one who has not reached safety from [the danger of] bondage [to individual existence].
☸ Saṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi tasmā ayogakkhemī ti vuccati (A.2.11).

Therefore yogakkhema does not mean safety from bondage [to individual existence], but safety from [the danger of] bondage [to individual existence].

Yogakkhemī = ‘one who has reached safety’

One who realises yogakkhema is called yogakkhemī which could mean either:

• one who is safe from the danger of bondage [to individual existence], or,

• one who has reached safety from [the danger of] bondage [to individual existence]

But yogakkhema occurs in the phrases with the verbs ārādhayanti and nānupāpuṇāti, which indicates that yogakkhema is something one attains, but does not become:

• They fathom the true teaching; both attain unsurpassed safety from [the danger of] bondage [to individual existence].
☸ ārādhayanti saddhammaṃ yogakkhemaṃ anuttaraṃ (It.111).

• He does not reach unsurpassed safety from [the danger of] bondage [to individual existence]
☸ anuttaraṃ yogakkhemaṃ nānupāpuṇāti (M.1.105).

Therefore yogakkhemī means one who has reached safety from [the danger of] bondage [to individual existence]. One does not oneself become absolutely safe. Being yogakkhemī is not a personal attainment.

Khemī and khematta: abbreviations for yogakkhemī

Khemī and khematta occur in verses and by implying yogakkhemī, they can be taken as such because the Buddha offers no other safety.

• Not apart from enlightenment and austerity, not apart from restraint of the sense faculties [from grasping, through mindfulness], not apart from relinquishing all, do I see any safety for living beings.
☸ nāññatra bojjhā tapasā nāññatra indriyasaṃvarā
Nāññatra sabbanissaggā sotthiṃ passāmi pāṇinanti (S.1.53-4).

Khematta occurs just once in the scriptures; khemī occurs twice. The words occur as follows:

• May all creatures be happy and safe [from the danger of bondage to individual existence]. May they be happy.
☸ Sukhino va khemino hontu sabbe sattā bhavantu sukhitattā (Sn.v.145).

• One who has reached safety from [the danger of] bondage [to individual existence], and who is unhating and fearless is called wise.
☸ Khemī averī abhayo paṇḍito ti pavuccati (Dh.v.258).

• Though they seek him everywhere, Māra and his army do not find him, one thus unattached, who has reached safety from [the danger of] bondage [to individual existence], who has transcended all ties to individual existence.
☸ Evaṃ virattaṃ khemattaṃ sabbasaṃyojanātigaṃ
Anvesaṃ sabbaṭhānesu mārasenāpi nājjhagāti (S.1.112).

Illustrations

Illustration: yogakkhemino, reached safety from [the danger of] bondage [to individual existence]

Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence, are tethered [to individual existence] by Māra’s tie. They have not reached safety from [the danger of] bondage [to individual existence]. [Such] beings follow the round of birth and death, and go to rebirth and death.
☸ Taṇhāyogena saṃyuttā rattacittā bhavābhave
Te yogayuttā mārassa ayogakkhemino janā
Sattā gacchanti saṃsāraṃ jātimaraṇagāmino (It.50).

Illustration: yogakkhemaṃ, safety from [the danger of] bondage [to individual existence]

Householders and ascetics alike, each supported by the other, both fathom the true teaching; both attain unsurpassed safety from [the danger of] bondage [to individual existence].
☸ sāgārā anagārā ca ubho aññoññanissitā; ārādhayanti saddhammaṃ yogakkhemaṃ anuttaraṃ (It.111).

*Yogo karaṇīyo

Renderings

• yogo karaṇīyo: an effort should be made [to profoundly understand this]

• yogo karaṇīyo: an effort should be made [to abandon this].

• yogo karaṇīyo: an effort should be made [to realise this].

• yogo karaṇīyo: an effort should be made [to develop this].

• yogo karaṇīyo: should endeavour [to study and master]

• yogo karaṇīyo: should endeavour [to attain]

Introduction

Yogo karaṇīyo: which infinitive?

Yogo karaṇīyo commonly occurs with a nominative, locative, or instrumental, but never with an infinitive. Therefore the phrase Idaṃ dukkhan ti yogo karaṇīyo strictly means, ‘This is suffering. An effort should be made.’ But what effort? To see? To understand? To realise?

In parenthesis: to profoundly understand, abandon, realise, develop

The Pariññeyya Sutta (S.5.436) explains yogo karaṇīyo in the context of the four noble truths, and therefore shows in this context how it should be parenthesised, as follows:

• Of these four noble truths, there is a noble truth to be profoundly understood, a noble truth to be abandoned, a noble truth to be realised, a noble truth to be developed.
☸ Imesaṃ kho bhikkhave catunnaṃ ariyasaccānaṃ atthi ariyasaccaṃ pariññeyyaṃ atthi ariyasaccaṃ pahātabbaṃ atthi ariyasaccaṃ sacchikātabbaṃ atthi ariyasaccaṃ bhāvetabbaṃ

What is the noble truth to be profoundly understood?
☸ Katamañca bhikkhave ariyasaccaṃ pariññeyyaṃ

• Suffering is a noble truth to be profoundly understood.
☸ dukkhaṃ bhikkhave ariyasaccaṃ pariññeyyaṃ

• The origin of suffering is a noble truth to be abandoned.
☸ dukkhasamudayo ariyasaccaṃ pahātabbaṃ

• The ending of suffering is a noble truth to be realised.
☸ dukkhanirodho ariyasaccaṃ sacchikātabbaṃ

• The practice leading to the ending of suffering is a noble truth to be developed.
☸ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbaṃ.

Therefore, bhikkhus:
☸ Tasmātiha bhikkhave

• ‘This is suffering’: an effort should be made [to profoundly understand this].
☸ idaṃ dukkhan ti yogo karaṇīyo

• ‘This is the origin of suffering’: an effort should be made [to abandon this].
☸ ayaṃ dukkhasamudayo ti yogo karaṇīyo

• ‘This is the ending of suffering’: an effort should be made [to realise this].
☸ ayaṃ dukkhanirodhoti yogo karaṇīyo

• ‘This is the practice leading to the ending of suffering’: an effort should be made [to develop this].
☸ ayaṃ dukkhanirodhagāminī paṭipadā ti yogo karaṇīyoti (S.5.436).

In parenthesis: to study and master

The Gulissāni Sutta says:

• A forest bhikkhu should endeavour [to study and master] advanced aspects of the teaching and discipline
☸ Āraññakenāvuso bhikkhunā abhidhamme abhivinaye yogo karaṇīyo (M.1.472).

The parenthesis ‘to study and master’ comes from the Āṇi Sutta, which says:

• When those discourses spoken by the Perfect One that are profound, profound in meaning, transcendental, connected with the [perception of the] absence [of any abiding phenomena] are being recited, we will really listen, lend an ear, and apply our minds to understand [them], and we will think those teachings should be studied and mastered (uggahetabbaṃ pariyāpuṇitabbaṃ). Thus should you train yourselves.
☸ ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā tesu bhaññamānesu sussusissāma sotaṃ odahissāma aññācittaṃ upaṭṭhāpessāma te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā ti. Evaṃ hi vo bhikkhave sikkhitabbanti (S.2.267).

In parenthesis: to attain

The Gulissāni Sutta says:

A forest bhikkhu should endeavour [to attain] those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness.
☸ Āraññakenāvuso bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo (M.1.472).

The parenthesis ‘to attain’ (lābhī ceva hoti) comes from the Tatiyasamādhi Sutta (A.2.94) which says a bhikkhu should ask how to attain states of inward composure.

• Later on he attains inward calm.
☸ So aparena samayena... lābhī ca ajjhattaṃ cetosamathassa (A.2.92).

In parenthesis: to attain

The Gulissāni Sutta says:

• A forest bhikkhu should endeavour [to attain] a superhuman attainment
☸ Āraññakenāvuso bhikkhunā uttarimanussadhamme yogo karaṇīyo (M.1.472).

The parenthesis ‘to attain’ (adhigato) comes from the Dasadhamma Sutta:

• One who has gone forth [into the ascetic life] should frequently reflect: ‘Have I attained (adhigato) a superhuman attainment of knowledge and vision such that when questioned in my last days by my companions in the religious life, I will not be ashamed?’
☸ Atthinu kho me uttarimanussadhammā alamariyañāṇadassana viseso adhigato sohaṃ pacchime kāle sabrahmacārīhi puṭṭho na maṅkubhavissāmī ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ (A.5.87).

With instrumental case: to attain

In the following quote, the instrumental ñāṇāya yogo karaṇīyo indicates ‘for the sake of,’ which supports our parenthesising with the infinitive ‘to attain:’

• Bhikkhus, one who does not know and see according to reality old age and death should endeavour [to attain] knowledge of old age and death according to reality
☸ jarāmaraṇaṃ bhikkhave ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya yogo karaṇīyo (S.2.129).

This parenthesis is further justified by the Dasadhamma Sutta mentioned above, where ñāṇa is linked to adhigato:

• Have I attained (adhigato) a superhuman attainment of knowledge and vision
☸ Atthinu kho me uttarimanussadhammā alamariyañāṇadassana viseso adhigato (A.5.87).

With instrumental case: to attain

In the following quote, the instrumental adhipaññādhammavipassanāya yogo karaṇīyo again indicates ‘for the sake of,’ which supports our again parenthesising with the infinitive ‘to attain:’

• The person who attains inward calm, but not the factors of higher penetrative discernment and insightfulness, having firmly established inward calm, should endeavour [to attain] the factors of higher penetrative discernment and insightfulness.
☸ Tatra bhikkhave yvāyaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya tena bhikkhave puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo (A.2.93).

This parenthesis is further justified by the occurrence in the sentence of lābhī hoti, ‘he attains.’

*Yoniso

Renderings

• yoniso: proper

• yoniso: properly

• ayoniso: foolishly

Illustrations

Illustration: yoniso, properly

Formely this mind roamed where it wanted, where it liked, as it pleased. Now I shall control it properly, as a mahout controls an elephant in rut.
☸ Idaṃ pure cittamacari cārikaṃ yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajjahaṃ niggahessāmi yoniso hatthippabhinnaṃ viya aṅkusaggaho ti (Th.v.77).

Illustration: ayoniso, improper

The fool who hurries at the time for going slowly and dawdles at the time for haste, goes to misery due to improper management of himself.
☸ Yo dandhakāle tarati taraṇīye ca dandhaye
Ayoniso saṃvidhānena bālo dukkhaṃ nigacchati (Th.v.291).

Illustration: yoniso, properly

I properly reflected on the truth and reality of the matter
☸ Tathaṃ yāthāvakaṃ atthaṃ yoniso paccavekkhisaṃ (Th.v.347).

Illustration: yoniso, properly

These ascetic disciples of the Sakyans’ Son use everything properly; they do not let things go to waste.
☸ Atha kho rājā udeno sabbevime samaṇā sakyaputtiyā yoniso upanenti. Na kulavaṃ gamentīti (Vin.2.291-2).

Illustration: yoniso, proper

Soṇadaṇḍa is a fool, he has no sense: he can’t put a proper question to the ascetic Gotama.
☸ bālo soṇadaṇḍo brāhmaṇo abyatto nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitun ti (D.1.117).

Illustration: ayoniso, improperly

If one lives the religious life improperly, one will not procure any benefit.
☸ ayoniso brahmacariyaṃ caranti abhabbā phalassa adhigamāya (M.3.138).

Illustration: yoni, proper

Suppose a man needing milk... pulled a recently-calved cow by her horn... he would still be unable to draw milk. Why is that? Because that is not the proper way to draw milk.
☸ Seyyathā pi bhūmija puriso khīratthiko... gāviṃ taruṇavacchaṃ visāṇato āviñcheyya... abhabbo khīrassa adhigamāya. Taṃ kissa hetu? Ayoni hesā bhūmija khīrassa adhigamāya (M.3.141).

Illustration: yoniso, properly

Properly reflecting you should use almsfood not for fun, not for exuberance, not for the sake of comeliness and good looks, but just for the maintenance and nourishment of this [wretched human] body for restraining its troublesomeness, for supporting the religious life.
☸ Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi. Navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti (M.3.134).

Illustration: yoniso, properly

Bhikkhus, suppose that this river Ganges was carrying along a large lump of froth. A clear-sighted man would inspect it, consider it, and properly investigate it. As he does so, it would appear to be empty, hollow, insubstantial. For what substantial reality could there be in a lump of froth?
☸ Seyyathā pi bhikkhave ayaṃ gaṅgānadī mahantaṃ pheṇapiṇḍaṃ āvaheyya tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya tucchakaññe va khāyeyya asārakaññeva khāyeyya kiṃ hi siyā bhikkhave pheṇapiṇḍe sāro? (S.3.140).

Illustration: yoniso, properly

In this regard a bhikkhu, properly reflecting, abides with the faculty of sight restrained through restraint [of grasping, through mindfulness].
☸ idha bhikkhave bhikkhū paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati (A.3.387).

Illustration: yoniso, proper

Through proper contemplation, through proper and right inward striving, I attained and realised the unsurpassed liberation [from perceptually obscuring states].
☸ mayhaṃ kho bhikkhave yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā anuttarā vimutti sacchikatā (Vin.1.22; S.1.105).

Illustration: yoniso, proper

There is the quality of loveliness.
☸ Atthi bhikkhave subhanimittaṃ.

Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.
☸ Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya (S.5.64).

Illustration: yoniso, proper

What things should a virtuous bhikkhu properly contemplate?"
☸ sīlavatā āvuso sāriputta bhikkhunā katame dhammā yoniso manasikātabbā ti

A virtuous bhikkhu should properly contemplate the five aggregates as being unlasting, intrinsically unsatisfactory, an illness, a carbuncle, a [piercing] arrow, suffering, an affliction, alien, destined to decay, void [of personal qualities], void of personal qualities.
☸ Sīlavatāvuso koṭṭhata bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasikātabbā (S.3.167).

Illustration: yoniso, proper

What is the condition that nourishes lack of mindfulness and full consciousness? Improper contemplation, one should reply
☸ ko cāhāro asatāsampajaññassa: ayoniso manasikārotissa vacanīyaṃ (A.5.113).

Illustration: yoniso, proper

What is the cause and reason that unarisen undiscernment of reality arises, or that arisen undiscernment of reality increases and expands? Improper contemplation, one should reply.
☸ Ko panāvuso hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī ti? Ayoniso manasikārotissa vacanīyaṃ (A.1.200).

Illustration: yoniso, proper

Being quickened by situations that are dismaying, and the proper striving in one who is thus quickened.
☸ saṃvego ca saṃvejanīyesu ṭhānesu saṃviggassa ca yoniso padhānaṃ (D.3.214).

Illustration: yoniso, properly

Properly regard the [five grasped] aggregates as suffering, and abandon that from which suffering arises.
☸ Dukkhan ti khandhe paṭipassa yoniso yato ca dukkhaṃ samudeti taṃ jaha (Th.v.1116).

Illustration: ayoniso, foolishly

What fools these border folk are! How can they possibly search so foolishly for the sound of the trumpet?
☸ yāvabālā ime paccantajānapadā manussā. Kathaṃ hi nāma ayoniso saṅkhasaddaṃ gavesissantī ti (D.2.338).

Illustration: ayoniso, foolishly

I knew the worthless man Udāyī would foolishly interfere right now.
☸ Aññāsiṃ kho ahaṃ ānanda idānevāyaṃ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī ti (M.3.208).

R

*Rakkhati

Renderings

• rakkhati: to supervise [with mindfulness]

• rakkhita: supervised [by mindfulness]

• rakkhati: to watch over

• rakkhati: to guard

• rakkhati: to protect

• anurakkhati: to protect

• anurakkhati: to preserve

• anurakkhati: to foster

Introduction

To supervise [with mindfulness], or to be supervised [by mindfulness]

The main purpose of this section is to explain our parenthesis ‘[by mindfulness]’. We have shown that saṃvara means restraint [of the sense faculties] [from grasping, through mindfulness] (sv Saṃvara). Likewise, when rakkhati or rakkhita means supervise or supervised, the expressions ārakkhasatino and satārakkhena in the following quote shows it means to supervise [with mindfulness] or to be supervised [by mindfulness]:

• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.
☸ Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti (A.3.138).

Illustrations: rakkhati

Illustration: rakkhatā, supervisor; rakkhati, supervises [with mindfulness]

And how is he a supervisor?
☸ rakkhitā hoti

Bhikkhus, in seeing a visible object via the visual sense,
☸ cakkhunā rūpaṃ disvā

he does not grasp its aspects and features
☸ na nimittaggāhī nānuvyañjanaggāhī

since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness]
☸ yatvādhikaraṇametaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ

greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.
☸ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ

• He applies himself to the restraint of the faculty [from grasping, through mindfulness]
☸ tassa saṃvarāya paṭipajjati

• He supervises the faculty of sight [with mindfulness]
☸ rakkhati cakkhundriyaṃ

• He attains restraint of the faculty of sight [through mindfulness]
☸ cakkhundriye saṃvaraṃ āpajjati (A.3.163).

Illustration: arakkhite, unsupervised [by mindfulness]; arakkhitaṃ, unsupervised; arakkhitaṃ, unprotected

If the mind is unsupervised [by mindfulness], acts of body, speech, and mind are unsupervised [by the mind].
☸ Citte gahapati arakkhite kāyakammampi arakkhitaṃ hoti. Vacī kammampi arakkhitaṃ hoti. Manokammampi arakkhitaṃ hoti.

When acts of body, speech, and mind are unsupervised [by the mind], they are spiritually defiled.
☸ Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti. Vacīkammampi avassutaṃ hoti. Manokammampi avassutaṃ hoti.

... It is like when a hut is poorly thatched, the hut, the rafters, and the walls are unprotected.
☸ Seyyathā pi gahapati kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti. Gopānasiyo pi arakkhitā honti. Bhitti pi arakkhitā hoti (A.1.261).

Illustration: rakkheyya, watching over

Bhikkhus, it is as if in the last month of the rains, in the autumn when the corn is thick, a cowherd might be watching over cows,
☸ Seyyathā pi bhikkhave vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya (M.1.115-117).

Illustration: ārakkhā, guarding

• Because of stinginess, guarding
☸ macchariyaṃ paṭicca ārakkhā

• Because of guarding, arises the use of sticks and swords; quarrels, arguments, disputes, strife, and malicious speech and lying, and many unvirtuous, spiritually unwholesome factors.
☸ ārakkhādhikaraṇaṃ daṇḍādānasatthādāna kalahaviggahavivādatuvaṃtuvaṃ pesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti (A.4.401).

Illustration: arakkhito, protect

Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.
☸ ye hi keci kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti tesaṃ arakkhito attā

Even if protected by an army of elephants, cavalry or chariots, they do not [spiritually] protect themselves. Why? Because that protection is external not inward.
☸ Kiñcāpi te hatthikāyo vā rakkheyya assakāyo vā rakkheyya rathakāyo vā rakkheyya pattikāyo vā rakkheyya atha kho tesaṃ arakkhito attā. Taṃ kissa hetu? Bāhirā hesā mahārāja rakkhā nesā rakkhā ajjhattikā (S.1.73).

Illustration: rakkheyya, protect

One should protect one’s mind against spiritual flaws
☸ manopadosaṃ rakkheyya (Sn.v.702).

Illustration: rakkhati, protect

And what is diligence [in the practice]?
☸ Katamo ca bhikkhave appamādo.

In this regard a bhikkhu protects the mind against perceptually obscuring states and against states associated with perceptually obscuring states.
☸ Idha bhikkhave bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu (S.5.232).

Illustration: rakkhanti, protect

Five advantages of falling to sleep mindfully and in full consciousness... Devas protect one.
☸ Devatā rakkhanti (Vin.1.295).

Illustration: rakkha, protect

An acrobat told his apprentice Medakathālikā to join him on the bamboo pole and stand on his shoulders, and said:

―You protect me, dear Medakathālikā, and I’ll protect you.
☸ tvaṃ samma medakathālike mamaṃ rakkha. Ahaṃ tvaṃ rakkhikissāmi.

‘Thus safeguarding one another, protecting one another, we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’
☸ Evaṃ mayaṃ aññamaññaguttā aññamaññarakkhitā

Medakathālikā replied:

―That’s not the way to do it, teacher. You protect yourself, teacher, and I’ll protect myself. Thus, each safeguarding ourselves, and protecting ourselves, we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’
☸ na kho panetaṃ ācariya evaṃ bhavissati tvaṃ ācariya attānaṃ rakkha ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma lābhañca lacchāma sotthinā ca caṇḍālavaṃsā orohessāmā ti.

“That’s the correct approach,” the Blessed One said. “It’s just as the apprentice Medakathālikā explained.
☸ So tattha ñāyo ti bhagavā avoca yathā medakathālikā antevāsī ācariyaṃ avoca

If one wishes to protect oneself, one should undertake the basic practice of mindfulness.
☸ Attānaṃ bhikkhave rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ.

If one wishes to protect others, one should undertake the basic practice of mindfulness.
☸ Paraṃ rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ.

Protecting oneself, one protects others. Protecting others, one protects oneself.
☸ Attānaṃ bhikkhave rakkhanto paraṃ rakkhati. Paraṃ rakkhanto attānaṃ rakkhati.

“In what way in protecting oneself does one protect others? By the pursuit, development, and cultivation (of the basic practice of mindfulness).
☸ Kathañca bhikkhave attānaṃ rakkhanto paraṃ rakkhati āsevanāya bhāvanāya bahulīkammena.

“In what way in protecting others does one protect oneself? By developing patience, compassion, a mind of [unlimited] goodwill, and sympathy.
☸ Kathañca bhikkhave paraṃ rakkhanto attānaṃ rakkhati khantiyā avihiṃsāya mettacittatāya anuddayatāya

“If one wishes to protect oneself, one should undertake the basic practice of mindfulness.
☸ Attānaṃ bhikkhave rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ

If one wishes to protect others, one should undertake the basic practice of mindfulness.
☸ paraṃ rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ

Protecting oneself, one protects others. Protecting others, one protects oneself.”
☸ attānaṃ bhikkhave rakkhanto paraṃ rakkhati paraṃ rakkhanto attānaṃ rakkhatīti (S.5.168-9).

Illustration: rakkhita, protected

He stayed near Pārileyyaka in a protected woodland grove.
☸ pārileyyake viharati rakkhitavanasaṇḍe (Ud.41).

Illustration: rakkhati, protect

The teaching indeed protects one who practises it.
☸ Dhammo have rakkhati dhammacāriṃ (Th.v.303-4).

Illustration: rakkhitā, in the guardianship of

He fornicates with women who are in the guardianship of mother, father, brother, sister, or relations.
☸ yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā... tathārūpāsu cārittaṃ āpajjitā hoti (M.3.54).

Illustrations: anurakkhati

Illustration: anurakkhate, protect

A wife who protects her husband as a mother her son
☸ Mātāva puttaṃ anurakkhate patiṃ (A.4.93).

Illustration: anurakkhe, protect

Just as a mother would protect with her life her own son, her only son, so would he cultivate an attitude toward all beings unlimited [by attachment, hatred, and undiscernment of reality], and [unlimited] goodwill for all the world.
☸ Mātā yathā niyaṃ puttaṃ āyusā ekaputtamanurakkhe

Illustration: anurakkhatā, preserves

One religious theory, though carefully thought about may be false. Another religious theory, though not carefully thought about may be true. One religious theory, though well considered may be false. Another religious theory, though not well considered may be genuine, factual, and true.

In such a situation it is not proper for a knowledgeable person who preserves truth to come to the unqualified conclusion, 'This alone is true; all else is false.’
☸ Saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ idameva saccaṃ moghamaññan ti (M.2.171).

Illustration: anurakkhati, foster

And what is inward striving through fostering?
☸ Katamañca bhikkhave anurakkhaṇappadhānaṃ?

In this regard a bhikkhu fosters a favourable meditation object
☸ Idha bhikkhave bhikkhu uppannaṃ bhaddakaṃ samādhinimittaṃ anurakkhati

• the mental image of a skeleton
☸ aṭṭhikasaññaṃ

• the mental image of a maggot-infested corpse
☸ puḷavakasaññaṃ

• the mental image of a discoloured corpse
☸ vinīlakasaññaṃ

• the perception of a festering corpse
☸ vipubbakasaññaṃ

• the mental image of a cut up corpse
☸ vicchiddakasaññaṃ

• the mental image of a bloated corpse
☸ uddhumātakasaññaṃ (A.2.16-7).

*Rati; Arati

Renderings

• rati: delight [in the celibate life]

• rati: delight

• rati: sensuous delight

• rata: delighting/finding delight (in solitude)

• rata: delighting/taking delight in

• arati: disgruntlement [with the celibate life]

• arati: disgust

• arati: source of disgust

Introduction

Abhi- prefix redundant

Rata is the past participle of ramati. Abhi- is usually prefixed, but it makes no discernable difference to the meaning of rati or ramati, therefore we treat it as redundant, and treat related terms as synonyms.

We see the switching in the following passage, between prefix and no prefix. Although the dictionaries say abhi- has an intensifying effect, paradoxically the lower pleasures have the prefix:

• There is, Māgandiya, a delight that is unrelated to sensuous pleasures, unrelated to spiritually unwholesome factors, which surpasses even divine pleasure.
☸ Yāhayaṃ māgaṇḍiya rati aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṃ sukhaṃ samadhigayha tiṭṭhati

... Since I took pleasure in that delight, I did not covet what is inferior, nor did I take pleasure in it.
☸ tāya ratiyā ramamāno hīnassa na pihemi na tattha abhiramāmi (M.1.505).

Discriminating wholesome and unwholesome

Rati and arati are sometimes wholesome, sometimes unwholesome. This is often clear enough from context, and therefore no qualifying adjective is needed:

• They took (wholesome) delight in what is righteous and in meditation
☸ Dhamme ca jhāne ca ratā ahesuṃ, S.4.117).

• The wise man should be (wholesomely) delighted in the woods.
☸ dhīro vanante ramito siyā (Sn.v.709).

• It is one who (unwholesomely) delights in bodily form... who would assert that ‘A Perfect One continues to exist after death.’
☸ rūparatassa... tathāgato parammaraṇāti pi’ssa hoti (S.4.389).

• This teaching is for those who take (wholesome) delight in unentrenched perception
☸ ayaṃ dhammo nippapañcaratino (A.4.230).

• Taking (wholesome) delight in relinquishment
☸ vossagarato (S.5.393).

• Taking (unwholesome) delight in Māra’s realm
☸ mārassa visaye ratā (Thī.v.164).

• One who (unwholesomely) delights in doing harm
☸ vihesābhirato (Sn.v.274-5).

• Direct your mind there (to those realms) and you’ll experience (unwholesome) delight.
☸ tattha cittaṃ paṇidhehi ratiṃ paccanubhossasīti (S.1.133).

Sometimes rati seems neither wholesome or unwholesome, for example when cool-cloud devas think:

• ‘Let us revel in our own kind of (neither wholesome nor unwholesome) delight,’ then, in accordance with their wish, it becomes cool.
☸ yannūna mayaṃ sakāya ratiyā rameyyāmāti tesaṃ taṃ cetopaṇidhimanvāya sītaṃ hoti (S.3.256).

Rati and arati in bhikkhus: wholesome and unwholesome

One type of rati and arati concerns bhikkhus, not lay people, because they are linked to dhammavinaya and brahmacariya. Here they are opposites: rati is wholesome, and arati is unwholesome. For example:

• Disgruntlement in this teaching and training system is suffering, and delight in it is happiness
☸ anabhirati kho āvuso imasmiṃ dhammavinaye dukkhā abhirati sukhā (A.5.122).

• He lives the celibate life disgruntled...lives the celibate life with delight
☸ anabhirato... abhirato ca brahmacariyaṃ carati (A.3.146).

We choose the association with ‘celibate life’ as the default basis for our renderings, namely:

• arati: disgruntlement [with the celibate life]

• rati: delight [in the celibate life]

This is appropriate because arati is linked to lust:

• At one time, disgruntlement [with the celibate life] had arisen in Venerable Vaṅgīsa. Lust had invaded his mind
☸ Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti rāgo cittaṃ anuddhaṃseti S.1.186).

But the terms could otherwise have been called:

• disgruntlement [with the teaching and training system]

• delight [in the teaching and training system]

Aratirati: both unwholesome

Sometimes rati and arati are both unwholesome, and not opposites:

• arati: disgruntlement [with the celibate life]

• rati: sensuous delight

In this case, rati means kāmarati, and because of the potential confusion, it needs its ‘sensuous’ adjective:

• Having abandoned disgruntlement [with the celibate life] (aratiṃ) and sensuous delight (ratiṃ) entirely, and thoughts connected with the household life, one should not cultivate craving for anything. One who is free of craving, being without craving, he is a bhikkhu.
☸ aratiṃ ratiñca pahāya sabbaso gehesitañca vitakkaṃ
Vanathaṃ na kareyya kuhiñci nibbanatho avanatho sa bhikkhu (Th.v.1214).

• One who has abandoned both sensuous delight (ratiṃ) and disgruntlement [with the celibate life] (aratiṃ), one who is freed from inward distress, free of attachment, one who has transcended the whole world [of phenomena], a Hero, he is what I call a Brahman.
☸ Hitvā ratiñca aratiñca sītibhūtaṃ nirupadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ (Dh.v.418; Sn.v.642; M.2.196).

Disgruntlement [with the celibate life] and sensuous delight: stem from love

Disgruntlement [with the celibate life] and sensuous delight both stem from love:

• Disgruntlement [with the celibate life], sensuous delight, and excitement are born here, [in oneself]. Arising here, [in oneself], are thoughts in the mind, like boys throwing up a [captive] crow.
☸ Aratī ratī lomahaṃso itojā
Ito samuṭṭhāya manovitakkā kumārakā dhaṅkamivossajanti.

... They are born from love. They arise within oneself like the shoots from the trunk of a banyan tree.
☸ Snehajā attasambhūtā nigrodhasseva khandhajā (Sn.v.271-2).

Aratirati: the mastery of

The Ākaṅkheyya Sutta says disgruntlement [with the celibate life] and sensuous delight are overcome through practises of virtue, jhāna, insight, and the cultivation of solitude:

• If a bhikkhu should wish ‘May I overcome disgruntlement [with the celibate life] and sensuous delight, and may disgruntlement [with the celibate life] not overcome me; may I abide mastering disgruntlement [with the celibate life] whenever it arises,’
☸ ākaṅkheyya ce bhikkhave bhikkhu aratiratisaho assaṃ na ca maṃ arati saheyya uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyyan ti

• he should fulfil the precepts
☸ sīlesvevassa paripūrakārī

• be given to inward calm,
☸ ajjhattaṃ cetosamathamanuyutto

• be not neglectful of meditation,
☸ anirākatajjhāno

• be endowed with insightfulness,
☸ vipassanāya samannāgato

• cultivate solitary abodes.
☸ brūhetā suññāgārānaṃ (M.1.34).

Overcoming disgruntlement: Ariyavaṃsa Sutta

In the Ariyavaṃsa Sutta (A.2.27), the battle against disgruntlement with the celibate life is conveyed in terms of war. The sutta promotes lifestyle guidelines, not quick techniques. The sutta says one overcomes arati through being content with ‘any old robe, almsfood and abode whatsoever’ (santuṭṭho hoti itarītarena cīvarena... piṇḍapātena... senāsanena) and through finding enjoyment in one’s spiritual development (bhāvanārāmo hoti bhāvanārato pahānārāmo hoti pahānarato):

• Bhikkhus, when a bhikkhu is possessed of these four noble traditional ways of behaviour, if he dwells in the east he overcomes disgruntlement [with the celibate life], disgruntlement [with the celibate life] does not overcome him; if he dwells in the west... in the north... in the south...
☸ Imehi ca pana bhikkhave catūhi ariyavaṃsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṃ sahati na taṃ arati sahati (A.2.27-9).

The Dasuttara Sutta (D.3.249) gives a direct technique aimed at arati, namely the practice of [unlimited] warmhearted joy (muditā cetovimutti):

• For this is the liberation from disgruntlement [with the celibate life] namely the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy.
☸ nissaraṇaṃ hetaṃ āvuso aratiyā yadidaṃ muditā cetovimuttī ti.

It says if the practice of [unlimited] warmhearted joy is developed and cultivated, it is impossible, out of the question, that disgruntlement [with the celibate life] would plague one’s mind. There is no such possibility.
☸ aṭṭhānametaṃ āvuso anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya... atha ca panassa arati cittaṃ pariyādāya ṭhassatī ti netaṃ ṭhānaṃ vijjati

The Udumbarika Sutta (D.3.49) says the practice of muditā cetovimuttī mentioned in the Dasuttara Sutta in fact has several preliminary steps:

1) Virtue
☸ na pāṇamatipāteti, etc

2) Living in solitude
☸ so vivittaṃ senāsanaṃ bhajati etc

3) The practice of mindfulness
☸ ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā etc

4) Freedom from the five hindrances
☸ so abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati etc

5) Finally, the practice of the four divine abidings including muditā, the subject of the Dasuttara Sutta
☸ muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati etc

Thus, again, overcoming arati is not only a matter of practising muditā but also of undertaking lifestyle changes as well.

The Parisā Sutta says that in whatsoever community the bhikkhus dwell together in unity (samaggā), on friendly terms (sammodamānā), without quarrelling (avivadamānā), like milk and water mixed (khīrodakībhūtā), viewing each other with affection (aññamaññaṃ piyacakkhūhi sampassantā), such a community is called united (samaggā parisā).

When bhikkhus dwell like this, they dwell in a divine abiding, that is to say, in the liberation [from perceptually obscuring states] through muditā, [unlimited] warmhearted joy.
☸ Brahmaṃ bhikkhave vihāraṃ tasmiṃ samaye bhikkhū viharanti yadidaṃ muditāya cetovimuttiyā (A.1.243).

This implies that disgruntlement with the celibate life comes from living in disunity, on unfriendly terms, quarrelling, and viewing other people with disaffection. It is not just a matter of lust. Overcoming disgruntlement would therefore involve either overcoming these factors, or living in solitude.

Sensuous delight: kāmaratī

Sensuous delight sometimes has a kāma- prefix:

• Seeing your eyes, my sensuous delight (kāmaratī) increases all the more.
☸ Tava me nayanānudikkhiya bhiyyo kāmaratī pavaḍḍhati (Thī.v.381).

Often, however, there is no kāma- prefix, and in translation, likewise, the ‘sensuous’ adjective is not necessary because the context is clear enough:

• Being unsatisfied with amusement, delight (ratiṃ), and sensuous pleasure, being indifferent [to them].
☸ Khiḍḍaṃ ratiṃ kāmasukhañca loke analaṅkaritvā anapekkhamāno (Sn.v.59).

• In the midst of companions there is amusement, delight (ratī).
☸ khiḍḍā ratī hoti sahāyamajjhe (Sn.v.41).

Arati: wholesome disgust

Arati can mean wholesome disgust:

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

... In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.
☸ ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto (A.5.111).

For other examples, see Illustrations below.

Illustrations

Illustration: ratiṃ, delight

When the thundercloud peals in the heavens, and the sky all around is full of rain, and the bhikkhu meditates [happily] indeed in his mountain cave, one does not find greater delight than this.
☸ Tato ratiṃ paramataraṃ na vindati.

When, seated on the banks of rivers full of flowers and beautifully garlanded woodland plants, he meditates happily indeed, one does not find greater delight than this.
☸ Tato ratiṃ paramataraṃ na vindati (Th.v.522-523).

Illustration: rati, delight

There is, Māgandiya, a delight that is unrelated to sensuous pleasures, unrelated to spiritually unwholesome factors, which surpasses even divine pleasure.
☸ Yāhayaṃ māgaṇḍiya rati aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṃ sukhaṃ samadhigayha tiṭṭhati

Since I took pleasure in that delight, I did not covet what is inferior, nor did I take pleasure in it.
☸ tāya ratiyā ramamāno hīnassa na pihemi na tattha abhiramāmi (M.1.505).

Illustration: rato, taking delight

The Buddha taking delight in unentrenched perception, taught me about unentrenched perception
☸ nippapañcarato buddho nippapañcaṃ adesayi (A.4.235).

Illustration: arati, disgruntlement [with the celibate life]

Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second.
☸ Kāmā te paṭhamā senā dutiyā arati vuccati (Sn.v.436).

Illustration: anabhiratiṃ, disgruntlement [with the celibate life]

Seeing a woman, [the preceptor] dismisses [his disciple], thinking, ‘She will arouse in him disgruntlement [with the celibate life].’
☸ mātugāmaṃ passitvā anabhiratiṃ uppādessatī ti uyyojeti (Vin.4.94).

Illustration: arati, disgusted

Seeing nothing in the end but strife, I became disgusted.
☸ Osānetveva vyāruddhe disvā me arati ahu (Sn.v.938).

Illustration: aratim, disgust

Then I experienced utter disgust for all sensuous pleasures.
☸ Tatohaṃ sabbakāmesu bhusaṃ aratimajjhagaṃ (Thī.v.338-9).

Illustration: arati, [a source of] disgust

What you call sensuous delight has become for me [a source of] disgust.
☸ Yaṃ tvaṃ kāmaratiṃ brūsi arati mayhaṃ sā ahūti (S.1.128).

Illustration: aratiṃ, disgruntlement [with the celibate life]; rame, find delight

Disgruntlement [with the celibate life] cast off, I find delight alone in the woods
☸ vane... eko rame aratiṃ vippahāyāti (S.1.180).

*Rāga

Renderings

• rāga: attachment

• rāga: lust

Illustration: rāga, attachment

Bhikkhus, by much contemplating things that are a basis for attachment to sensuous pleasure, unarisen sensuous hankering arises, and arisen sensuous hankering increases and expands.
☸ Kāmarāgaṭṭhāniyānaṃ bhikkhave dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati (S.5.84).

Illustration: rāga, attachment

For one who abides contemplating the unloveliness of the body the proclivity to attachment to the phenomenon of loveliness is abandoned.
☸ asubhānupassīnaṃ bhikkhave kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo so pahīyati (It.80).

Illustration: rāgā, attachment

In the theatre or arena, among beings who are not free of attachment, who are bound [to individual existence] by the bondage of attachment, an actor entertains them with charming things that excite them even more strongly to attachment.
☸ Pubbe kho gāmaṇī sattā avītarāgā rāgabandhanabaddhā tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyo sarāgāya (S.4.307).

Illustration: rāgo, attachment

―What do you think, headman? Before you saw Ciravāsi’s mother or heard about her, did you have any fondness, attachment, or love for her?
☸ chando vā rāgo vā pemaṃ vā ti

―No, bhante (S.4.329-330).

Illustration: rāgo, attachment

If a blind man was sold a dirty garment, and was told it was beautiful and clean, when his vision was restored, his fondness and attachment regarding that garment would be abandoned.
☸ chandarāgo so pahīyetha (M.1.511).

Illustration: rāgaṃ, attachment

When the perception of the unlastingness [of the five aggregates] is developed and cultivated,
☸ aniccasaññā bhikkhave bhāvitā bahulīkatā

• it destroys all attachment to sensuous pleasure
☸ sabbaṃ kāmarāgaṃ pariyādiyati

• it destroys all attachment to the refined material states of awareness
☸ sabbaṃ rūparāgaṃ pariyādiyati

• it destroys all attachment to individual existence
☸ sabbaṃ bhavarāgaṃ pariyādiyati (S.3.155).

Illustration: rāga, attachment

When there is spiritually fettering delight, there is attachment. Where there is attachment, there is bondage [to individual existence].
☸ nandiyā sati sārāgo hoti sārāge sati saṃyogo hoti (S.4.36).

Illustration: rāga, attachment

The Buddha takes his food experiencing the flavour though not experiencing attachment to the flavour
☸ rasapaṭisaṃvedi... no ca rasarāgapaṭisaṃvedī (M.2.138).

Illustration: rāga, attachment

This is the liberation from attachment, namely the liberation [from perceptually obscuring states] through [unlimited] detached awareness.
☸ nissaraṇaṃ hetaṃ āvuso rāgassa yadidaṃ upekkhā cetovimutti (D.3.249).

Illustration: rāga, attachment

When affected by a pleasant sense impression, he takes delight in it, he welcomes it, and persists in cleaving to it. The proclivity to attachment lurks within him.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti (M.3.286).

Illustration: rāgo, lust

He sees women there lightly clad or lightly attired, and lust invades his mind.
☸ rāgo cittaṃ anuddhaṃseti (S.2.231).

Illustration: rāgo, lust

Because they spend an excessive amount of time gazing at each other, lust was aroused and sensuous passion arose in their bodies.
☸ Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi pariḷāho kāyasmiṃ okkami (D.3.88).

Illustration: rāgena, lust

Erections (aṅgajātaṃ kammaniyaṃ hoti) are caused by a distended bowel or bladder, by bodily energies, from the sting of hairy caterpillars (?), or by lust (rāgena vaccena passāvena vātena uccāliṅgapāṇakadaṭṭhena) (Vin.3.37-8).

Illustration: rāgena, lust

I am burning with lust for sensuous pleasure, my mind is burning. Please tell me how to extinguish it, out of tender concern, O Gotama clansman.
☸ Kāmarāgena ḍayhāmi cittaṃ me pariḍayhati
Sādhu nibbāpanaṃ brūhi anukampāya gotamāti (S.1.188).

*Rūpa

Renderings

• rūpa: sight/s

• rūpa: visible object

• rūpa: matter

• rūpa: refined material states of awareness

• rūpa: refined material plane of existence

• rūpa: bodily form

• rūpa: shape

• rūpa: appearance

• rūpin: material

• arūpa: the immaterial states of awareness

• arūpa: immaterial plane of existence

Illustrations

Illustration: rūpe, sights

Brahmanic sacrifices glorify sights and sounds, also flavours, sensuous pleasures, and women.
☸ Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā (Vin.1.37).

Illustration: rūpā, sights

These five varieties of sensuous pleasure are seen in a woman’s body: charming sights, sounds, tastes, odours, and physical sensations;
☸ Pañcakāmaguṇā ete itthirūpasmiṃ dissare
Rūpā saddā rasā gandhā phoṭṭhabbā ca manoramā (A.3.69).

Illustration: rūpa, visible object; rūpaṃ, sight

I see no single visible object so attractive, so sensuous, so intoxicating, so captivating, so infatuating, so obstructive to the reaching of unsurpassed safety from [the danger of] bondage [to individual existence], as the sight of a woman.
☸ Nāhaṃ bhikkhave aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ bhikkhave itthirūpaṃ (A.3.68).

Illustration: rūpa, appearance

Four persons in the world:

1) He who guages by appearance, and whose faith is inspired by appearance
☸ rūpappamāṇo rūpappasanno

2) He who guages by voice, and whose faith is inspired by voice
☸ ghosappamāṇo ghosappasanno

3) He who guages by asceticism, and whose faith is inspired by asceticism
☸ lūkhappamāṇo lūkhappasanno

4) He who guages by the teaching, and whose faith is inspired by the teaching
☸ dhammappamāṇo dhammappasanno (A.2.71).

Illustration: rūpaṃ, visible object

It sees a visible object via its visual sense
☸ cakkhunāpi rūpaṃ passati (D.2.338).

Illustration: rūpā, visible objects

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ Santi kho puṇṇa cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā (M.3.267).

Illustration: rūpaṃ, matter

Threefold classification of matter
☸ Tividhena rūpasaṅgaho

• visible and tangible matter
☸ sanidassanasappaṭighaṃ rūpaṃ

• invisible and tangible matter
☸ anidassanasappaṭighaṃ rūpaṃ

• invisible and intangible matter.
☸ anidassanaappaṭighaṃ rūpaṃ (D.3.217).

Illustration: rūpī, material

This my body is material, is made of the four great material phenomena
☸ ayaṃ kho me kāyo rūpī cātummahābhūtiko (D.1.76).

Illustration: rūpa, the refined material plane of existence; arūpa, the immaterial plane of existence

Three further types of craving
☸ Aparā pi tisso taṇhā

• craving for the sensuous plane of existence
☸ kāmataṇhā

• craving for the refined material plane of existence
☸ rūpataṇhā

• craving for the immaterial plane of existence.
☸ arūpataṇhā (D.3.216).

Illustration: rūpa, refined material plane of existence; arūpa, immaterial plane of existence

There are three states of individual existence
☸ tayo me āvuso bhavā

• individual existence in the sensuous plane of existence
☸ kāmabhavo

• individual existence in the refined material plane of existence
☸ rūpabhavo

• individual existence in the immaterial plane of existence
☸ arūpabhavo (M.1.50).

Illustration: rūpa, the refined material states of awareness; arūpa, immaterial states of awareness

• Three further varietes of craving:
☸ aparā pi tisso taṇhā

• craving for refined material states of awareness
☸ rūpataṇhā

• craving for immaterial states of awareness
☸ arūpataṇhā

• craving for the ending [of originated phenomena]
☸ nirodhataṇhā (D.3.216).

Illustration: rūpa, bodily form

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.
☸ Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya (M.3.17).

Illustration: rūpaṃ, bodily form

The ignorant Everyman considers bodily form to be the [absolute] Selfhood, or the [absolute] Selfhood to be corporeal, or that bodily form to be part of the [absolute] Selfhood, or that the [absolute] Selfhood to be part of bodily form.
☸ rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ

If that bodily form changes and alters, his mind is preoccupied with the change.
☸ Tassa taṃ rūpaṃ vipariṇamati aññathā hoti tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti (M.3.228).

Illustration: rūpaṃ, bodily form

Why is it called bodily form? It is harassed, therefore it is called bodily form.
☸ Kiñca bhikkhave rūpaṃ vadetha: rūppatī ti kho bhikkhave tasmā rūpanti vuccati.

Harassed by what? By cold, heat, hunger, thirst, horseflies, mosquitoes, wind, sun, snakes.
☸ Kena rūppati: sītena pi ruppati uṇhena pi ruppati jighacchāya pi ruppati pipāsāya pi ruppati ḍaṃsamakasavātātapasiriṃsapasamphassena pi ruppati (S.3.86).

Illustration: rūpaṃ, bodily form

If bodily form was endowed with personal qualities it would not lead to affliction and it would be possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’
☸ rūpañca hidaṃ bhikkhave attā abhavissa nayidaṃ rūpaṃ ābādhāya saṃvatteyya labbhetha ca rūpe evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosī ti (S.3.66-7).

Illustration: rūpa, bodily form

And what is the aggregate of grasped bodily form? The four great material phenomena and any bodily form derived from the four great material phenomena.
☸ Katamo cāvuso rūpūpādānakkhandho? Cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpaṃ (M.1.185).

Illustration: rūpaṃ, bodily form

―What do you think, Aggivessana? When you say that bodily form is “my [absolute] Selfhood,” do you wield the power over this bodily form as to command it ‘My bodily form: be thus! My bodily form: be not thus!’?
☸ Rūpaṃ me attā ti. Vattati te tasmiṃ rūpe vaso evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosī ti?

―No, Master Gotama (M.1.232).

Illustration: rūpaṃ, bodily form

With reference to this [wretched human] body, the one of extensive wisdom has taught that with the abandonment of three things one sees the bodily form discarded.
☸ Yo imaṃ kāyaṃ gārayhaṃ bhuripaññena desitaṃ
pahānaṃ tiṇṇaṃ dhammānaṃ rūpaṃ passetha chaḍḍitaṃ.

When vitality, warmth, and consciousness leave this [wretched human] body, then it lies there cast away: food for others, senseless
☸ Āyu usmā ca viññāṇaṃ yadā kāyaṃ jahantimaṃ
Apaviddho tadā seti parabhattaṃ acetanaṃ (S.3.143).

Illustration: rūpaṃ, bodily form

Friends, just as when space is enclosed with timber, vines, grass, and clay, it is considered a ‘house,’
☸ Seyyathā pi āvuso kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṃ tveva saṅkhaṃ gacchati;

likewise when space is enclosed by bones, tendons, muscle, and fascia, it is considered a ‘bodily form.’
☸ evameva kho āvuso aṭṭhiñca paṭicca nahāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṃ tveva saṅkhaṃ gacchati (M.1.190).

Illustration: rūpāni, shape

So I, Anuruddhas, abiding diligently, vigorously, and resolutely applied [to the practice], perceived the light-manifestation but did not see shapes (though light is visible, it is not a shape).
☸ obhāsampi hi kho sañjānāmi na ca rūpāni passāmi.

Then for a whole night and a whole day and a whole night and day I saw shapes but did not perceive the light-manifestation.
☸ Rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi.

Concerning this, Anuruddhas, it occurred to me: 'It was at the time when I was ignoring the aspect of shape but contemplating the aspect of light that I perceived the light-manifestation but did not see shapes.
☸ yasmiṃ hi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasikaromi obhāsaṃ hi kho tasmiṃ samaye sañjānāmi na ca rūpāni passāmi.

But it was at the time when I was ignoring the aspect of the light, but was contemplating the aspect of shape that, for a whole night and a whole day and a whole night and day, I saw shapes but did not perceive the light-manifestation.
☸ Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasikaromi. Rūpāni hi kho tasmiṃ hi samaye passāmi. Na ca obhāsaṃ sañjānāmi. Kevalampi rattiṃ kevalampi divasaṃ kevalampi rattindivanti (M.3.161).

L

*Limpati

Renderings

• limpati: to tarnish

• limpati: to cleave to

• lippati: to be tarnished by

• upalimpati: to cleave to

• upalippati: to be tarnished by

Introduction

Spelling: lippati and limpati

PED says that in the Suttanipāta, whether the spelling is limpati or lippati is ‘doubtful,’ because both words are found as readings, but it acknowledges that lippati is passive. Therefore limpati is active.

Support for either spelling can be found amongst the various sutta editions, so we choose spelling according to our own schedule. Where the passive sense is meant, we choose lippati, lippasi and upalippati in preference to limpati, limpasi and upalimpati. This spelling is usually supported by the VRI edition, and usually unsupported by the BJT edition.

Case indicators

• The passive sense (lippati) is indicated by the instrumental case.

• The active sense (limpati) takes an object in the locative case.

Limpati: cleave to, or tarnish

The active sense (limpati) mostly means ‘cleave to,’ but occasionally ‘tarnish’:

• Just as a waterdrop does not cleave to a lotus leaf (udabindu yathāpi pokkhare... na limpati)... likewise the sage does not cleave to what is seen (evaṃ muni nopalimpati yadidaṃ diṭṭha Sn.v.812).

• Lamentation and stinginess do not tarnish him, just as water does not tarnish a lotus leaf.
☸ Tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpati (Sn.v.811).

Lippati: tarnished by [attachment to]

The passive sense (lippati) always means ‘tarnished by [attachment to]’ or ‘tarnished by [contact with].’

• a white lotus is untarnished by [contact with] water (nūpalippati A.2.39).

The advantage of these parentheses can be seen in illustrations below, but consider this one:

• He is untarnished by [attachment to] originated phenomena as the lotus is untarnished by [contact with] water.
☸ Puṇḍarīkaṃ va toyena saṅkhārenupalippati (Th.v.1180).

Norman says: ‘He is not defiled by the constituent elements as the lotus is not defiled by water.’ But constituent elements are not themselves defiling. As the suttas say:

• The world’s attractive things remain as they are. The wise eliminate their hankering for them.
☸ Tiṭṭhanti citrāni tatheva loke athettha dhīrā vinayanti chandan ti (A.3.411).

Upalitta: past participle

Upalitta operates as the past participle of both upalimpati and upalippati. Thus it means either ‘one who cleaves’ or ‘one who is tarnished by [attachment to].’

Upa- prefix

The upa- prefix is insignificant. It associated with both cleaving and tarnishing. Words with or without the prefix are used interchangeably.

Illustrations: limpati

Illustration: limpati, cleaves to

Knowing that what is originated is unlovely, my mind cleaves to nothing at all.
☸ Saṅkhatamasubhan ti jāniya sabbattheva mano na limpati (Thī.v.388).

Illustration: upalimpati, cleave to; limpati, cleave to

Just as a waterdrop does not cleave to a lotus leaf, just as water does not cleave to a lotus flower, likewise the sage does not cleave to what is seen, heard, sensed, [or cognised].
☸ Udabindu yathāpi pokkhare padume vāri yathā na limpati
Evaṃ muni nopalimpati yadidaṃ diṭṭhasutaṃ mutesu vā (Sn.v.812).

Illustration: limpati, cleave to

Whoever does not cleave to sensuous pleasures as water does not cleave to a lotus leaf, or as a mustard seed does not cleave to the tip of an arrow, he is what I call a Brahman.
☸ Vāri pokkharapatte va āraggeriva sāsapo
Yo na limpati kāmesu tamahaṃ brūmi brāhmaṇaṃ (Sn.v.625).

Illustration: limpati, cleave to

A wise person does not cleave to what is seen or heard.
☸ Na limpati diṭṭhasutesu dhīro (Sn.v.778).

Illustration: limpasi, cleave to; upalimpati, cleave to

As a beautiful white lotus does not cleave to water, so you do not cleave to merit and demerit.
☸ Puṇḍarikaṃ yathā vaggu toye na upalimpati
Evaṃ puññe ca pāpe ca ubhaye tvaṃ na limpasi (Sn.v.547).

Illustrations: lippati

Illustration: nupalippati, untarnished

He is untarnished by [attachment to] the world [of phenomena], like the lotus is untarnished by [contact with] water.
☸ Nūpalippati lokena toyena padumaṃ yathā (A.3.347).

Illustration: nūpalippati, untarnished; nūpalitto, untarnished

Just as a beautiful white lotus is untarnished by [contact with] water, I am untarnished by [attachment to] the world. Therefore, brahman, I am a Buddha.
☸ Puṇḍarīkaṃ yathā vaggu toyena nūpalippati
Nūpalittomhi lokena tasmā buddhosmi brāhmaṇā ti (A.2.39).

Illustration: alippamāno, untarnished

Clad in robes, I live the religious life without a home, with a shaven head, with ego completely extinguished, untarnished in the world by [attachment to] human beings.
☸ Saṅghāṭivāsī agaho carāmi nivuttakeso abhinibbutatto
Alippamāno idha māṇavehi (Sn.v.456).

Illustration: upalippati, untarnished

[He is] like the fragrant and charming lotus born in water: it grows in water but is untarnished by [contact with] water. Likewise, the Buddha born into the world dwells in the world yet is untarnished by [attachment to] the world, just as the lotus is untarnished by [contact with] water.
☸ Yathāpi udake jātaṃ puṇḍarīkaṃ pavaḍḍhati
Nopalippati toyena sucigandhaṃ manoramaṃ.
Tatheva ca loke jāto buddho loke viharati
Nopalippati lokena toyena padumaṃ yathā (Th.v.700-1) (A.3.347).

Illustrations: litto

Illustration: upalitto, untarnished

As the prickly water lotus is untarnished by [contact with] water and mud, so the sage, professing peace, and free of greed, is untarnished by [attachment to] sensuous pleasure and the world [of phenomena].
☸ Elambujaṃ kaṇṭakaṃ vārijaṃ yathā jalena paṅkena canupalittaṃ
Evaṃ muni santivādo agiddho kāme ca loke ca anupalitto (Sn.v.845).

Illustration: upalitto, cleaving

Not cleaving to merit and demerit
☸ Puññe ca pāpe ca anupalitto (Sn.v.790).

Illustration: upalitto, cleaving

The sage, not cleaving to possessions.
☸ pariggahesu muni nopalitto (Sn.v.779).

*Loka

Renderings

• loka: world

• loka: worldly

• loka: physical world

• loka: man

• loka: mankind

• loka: world [of beings]

• loka: world [of sensuous pleasure]

• loka: world [of phenomena]

• loka: [religious] world

• loka: plane of existence

• loka: universe

• loka: multi-universe system

• lokadhātu: multi-universe system

• imaṃ lokaṃ: this world

• paraṃ lokaṃ: the world beyond

• imaṃ lokaṃ: this [low] plane of existence

• paraṃ lokaṃ: the planes of existence beyond it

Introduction

World: profusion of meanings

Loka can occasionally be rendered as simply ‘world,’ meaning ‘physical world.’ But usually this is not the meaning, and loka is often used in a symbolic sense. Even in English ‘world’ has such a profusion of meanings, that in translation it is helpful to indicate which of these meanings is meant.

World [of phenomena]

The world [of phenomena] is defined in the following quote as:

1) whatever is destined to decay, and

2) the elements of sensation.

• Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system. And what is destined to decay? The visual sense is destined to decay. Visible objects are destined to decay. The visual field of sensation is destined to decay. Visual sensation is destined to decay. Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―it is destined to decay... Whatever sense impression that arises due to mental sensation―whether pleasant, unpleasant, or neutral―it is destined to decay.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko. Kiñca ānanda palokadhammaṃ? Cakkhuṃ kho ānanda palokadhammaṃ rūpā palokadhammā cakkhuviññāṇaṃ palokadhammaṃ cakkhusamphasso palokadhammo yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ... yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ (S.4.53).

Pervading [unlimited] goodwill: world [of beings]

The potential for confusion between meanings of ‘world’ is obvious, for example, when one abides pervading the whole world with a mind of [unlimited] goodwill (sabbāvantaṃ lokaṃ mettāsahagatena cetasā... pharitvā). The issue is easily resolved by studying other suttas, and by using clues in the sutta itself: mettā should be pervaded to the ‘world [of beings],’ a practice which would therefore include devas.

Disgust for the whole world: world [of phenomena]

Further potential confusion can be found, for example, if one strives to develop the perception of ‘disgust for the whole world’ (sabbaloke anabhiratasaññā). Does this mean disgust for worldly affairs? The sutta itself, quoted next, makes it clear that the disgust concerns objects of attachment. Therefore ‘whole world’ means ‘whole world [of phenomena]’:

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

• In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.
☸ ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto (A.5.111).

Brahmajāla Sutta: world [of beings]

The Brahmajāla Sutta explains different views of ascetics and Brahmanists concerning the world, the shape and size of it, and whether it is eternal or not. For most of them, ‘world’ means ‘the world [of beings].’ But for the Extensionists (antānantikā), it means ‘the physical world.’

1) The ascetics and Brahmanists who are Eternalists proclaim the eternity of the [absolute] Selfhood and the world [of beings] in four ways:
☸ ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañcapaññapenti catūhi vatthūhi

• Eternal are the [absolute] Selfhood and the world [of beings]
☸ sassato attā ca loko ca

2) The ascetics and Brahmanists who are Partial-Etemalists proclaim the partial eternity and partial non-eternity of the [absolute] Selfhood and the world [of beings] in four ways
☸ samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi

• That illustrious Brahmā is everlasting, but we who were formed by him are unlasting
☸ brahmā nicco mayaṃ aniccā

• Those devas who are not spiritually defiled by merriment are everlasting, but we are unlasting
☸ te devā niccā mayaṃ aniccā

• Those devas who do not spend an excessive amount of time gazing at each other, their minds do not become defiled, because of which they do not become weary in body and mind. Therefore they are everlasting, but we are unlasting
☸ te devā niccā mayaṃ aniccā

• This which is called the visual sense and the auditory sense and the olfactory sense and the gustatory sense and the tactile sense is an [absolute] Selfhood that is unlasting, but this which is called ‘mind’ or ‘cognition’ or ‘consciousness’ (idaṃvuccati cittan ti vā mano ti vā viññāṇan ti) is an [absolute] Selfhood that is everlasting
☸ ayaṃ attā anicco ayaṃ attā nicco

3) The ascetics and Brahmanists who are Extensionists proclaim the finitude and infinitude in extent of the physical world on four grounds:
☸ eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi

• Finite in extent is the physical world, and spherical
☸ antavā ayaṃ loko parivaṭumo

• Infinite in extent is the physical world, and limitless
☸ ananto ayaṃ loko apariyanto

• The physical world is both finite and infinite in extent (finite in the upward and downward directions, but infinite across)
☸ antavā ca ayaṃ loko ananto ca

• The physical world is neither finite nor infinite in extent
☸ nevāyaṃ loko antavā na panānanto ti (D.1.22-25).

‘World [of beings]’: from the view of personal identity

The Brahmajāla Sutta’s views of ‘the world’ arise from the view of personal identity. See next quote. This confirms that ‘world’ means ‘world [of beings].’ But it is not so clear how the Extensionists’ views concerning the finitude and infinitude in extent of the physical world could arise from the view of personal identity.

• ‘As to the various dogmatic views that arise in the world, householder, “The world [of beings] is eternal..”.. these as well as the sixty-two dogmatic views mentioned in the Brahmajāla: when there is the view of personal identity (sakkāyadiṭṭhi), these views come to be. Without the view of personal identity, these views do not come to be.’
☸ Yā imā gahapati anekavihitā diṭṭhiyo loke uppajjanti: sassato lokoti vā... yānicimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni. Imā kho gahapati diṭṭhiyo sakkāya diṭṭhiyā sati honti sakkāya diṭṭhiyā asati na hontī ti (S.4.287).

Lokāyatika Brāhmaṇa Sutta: two meanings of loka

In the Lokāyatika Brāhmaṇa Sutta (A.4.431) loka has two meanings, namely

1) world [of phenomena]

2) world [of sensuous pleasure]

A bhikkhu may be free of one world but not the other. For example, if a bhikkhu attains first jhāna, the Buddha says:

• This, brahman, is called a bhikkhu who, having arrived at the end of the world [of sensuous pleasure], abides at the end of the world [of sensuous pleasure].
☸ Ayaṃ vuccati brāhmaṇā bhikkhu lokassa antaṃ āgamma lokassa ante viharati.

... But some people say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]
☸ Tamaññe evamāhaṃsu ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

... I, too, say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]’
☸ Ahampi brāhmaṇā evaṃ vadāmi ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

By translating loka in these two ways, the meanings are clearly distinguished, and the sutta makes sense. Although Bodhi recognises that loka has two meanings (NDB n.1936), he translates it like this:

• This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: 'He, too, is included in the world; he, too, is not yet released from the world. I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world’ (Bodhi, NDB p.1304).

Rendering ‘world [of beings]’ as ‘world’

We have seen that in pervading the whole world with a mind of [unlimited] goodwill, ‘world’ means ‘world [of beings].’ But sometimes no parenthesis is necessary. For example, consider these quotes where we use rounded brackets where we consider the parenthesis is unnecessary:

• these beings are the foremost in the world (of beings), these are the best, namely the arahants.
☸ ete aggā ete seṭṭhā lokasmiṃ yadidaṃ arahanto ti S.3.83).

• those in the world (of beings) who have reached the Far Shore
☸ te ca pāragatā loke (It.50).

PED: profusion acknowledged

Loka’s profusion and complexity of meanings is acknowledged in PED, which renders it as:

• ‘world, primarily “visible world,” then in general as “space or sphere of creation” with various degrees of substantiality. Often (unspecified) in the comprehensive sense of “universe.” Sometimes the term is applied collectively to the creatures inhabiting this or various other worlds, thus, “man, mankind, people, beings.”’

Imaṃ lokaṃ, paraṃ lokaṃ: two meanings

Imaṃ lokaṃ, paraṃ lokaṃ has two potential meanings:

1) this world, and the world beyond

2) this [low] plane of existence, and the other planes beyond it

For example:

1) Having passed on from this world to the world beyond, how does one not grieve?
☸ Asmā lokā paraṃ lokaṃ kathaṃ pecca na socati (Sn.v.185).

2) Beings roaming and wandering the round of birth and death [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, now go from this [low] plane of existence to the planes of existence beyond it, now come from the planes of existence beyond it to this [low] plane of existence.
☸ avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti sakimpi parasmā lokā imaṃ lokaṃ āgacchanti (S.2.184-5).

Multi-universe system and planes of existence:

In the Abhibhu Sutta (A.1.227) the Buddha calls himself immeasureable (appameyyā tathāgatā ti), and says he can make his voice heard through the billionfold multi-universe system (tisahassī mahāsahassī lokadhātu). This implies that 1,000,000,000 is the number of universes in a multi-universe system, though this is variable, as we will see.

Each universe has its own group of heavens, for example, one realm of the Four Great Kings, one Tāvatiṃsā heaven etc.: tasmiṃ sahassadhā loke... cātummahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ (A.5.59).

There is apparently only one Buddha in a multi-universe system, because he and his teachings are welcomed by 10,000 of them, and he is visited by devas from the same number. This further suggests that 10,000 is the total number of universes at present:

• And when the Blessed One had set rolling the Wheel of the Teaching... the ten thousandfold multi-universe system trembled, quaked, and shook
☸ Pavattite ca pana bhagavatā dhammacakke... dasasahassī lokadhātu saṅkampi sampakampi sampavedhi (Vin.1.12).

• ‘Bhikkhus, most of the gods from the ten thousandfold multi-universe system have assembled...’
☸ yebhuyyena bhikkhave dasasu lokadhātūsu devatā sannipatitā honti... (D.2.259).

Each universe has only one earth, one sun, and one moon. Therefore seekers of extra-terrestrial life will need to search outside our universe, not within it: tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ suriyānaṃ sahassaṃ (A.5.59).

In each thousandfold multi-universe system Mahābrahmā ranks as foremost: yāvatā bhikkhave sahassīlokadhātu mahābrahmā tattha aggamakkhāyati (A.5.59). The prefix Mahā- is insignificant, because Mahābrahmā and Brahmā are interchangeable. Therefore at present there is apparently space for just ten Brahmās. Paccekabrahmās (e.g. S.1.146) are perhaps Brahmās without multi-universe system sovereignty.

Each universe is comprised of three planes of existence (dhātu), which are named according to two systems:

1) the low plane of existence, the middle plane of existence, and the high plane of existence
☸ hīnadhātu majjhimadhātu paṇītadhātu (D.3.215), or,

2) the sensuous plane of existence, the refined material plane of existence, and the immaterial plane of existence
☸ kāmadhātu... rūpadhātu... arūpadhātu (A.1.224).

Each universe has periods of contraction and expansion. This gives rise to two sets of terms, either:

1) the universe contracts.
☸ loko saṃvaṭṭati.

2) the universe expands
☸ loko vivaṭṭati (D.1.17).

or:

1) the universal cycle is in its contracting phase
☸ kappo saṃvaṭṭati

2) the universal cycle is in its expanding phase
☸ kappo vivaṭṭati (A.2.142).

For further discussion see IGPT sv Kappa.

Illustrations

Illustration: lokaṃ, world

The wise are reborn in a world of happiness that is free of affliction.
☸ Avyābajjhaṃ sukhaṃ lokaṃ paṇḍito upapajjatī tī (It.14-16).

Illustration: loke, world

I am no one’s servant. I travel the whole world through my own gains.
☸ Nāhaṃ bhatakosmi kassac nibbiṭṭhena carāmi sabbaloke (Sn.v.25).

Illustration: loko, universe

The universe contracts.... the universe expands
☸ loko saṃvaṭṭati... loko vivaṭṭati (D.1.17).

Illustration: loko, multi-universe system

With purified divine vision surpassing that of men I survey the thousandfold multi-universe system
☸ Evāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemī ti (A.1.282).

Illustration: loko, multi-universe system

The one by whom the thousandfold multi-universe system is known in an instant, he is like a brahmā deity.
☸ Yassa muhuttena sahassadhā loko saṃvidito sabrahmakappo (Th.v.1181).

Illustration: loko, man

Man is subject to torment, and afflicted by sensation. He calls an illness ‘endowed with personal qualities.’
☸ ayaṃ loko santāpajāto phassapareto rogaṃ vadati attato (Ud.32).

Illustration: loko, man

Man is bound to individual existence, is afflicted by individual existence, yet takes delight in individual existence.
☸ bhavasatto loko bhavapareto bhavamevābhinandati (Ud.33).

Illustration: loko, mankind

Most of mankind, Kaccāna, are attached to one of two views:
☸ dvayaṃ nissito kho'yaṃ kaccāna loko yebhuyyena

• The view that everything exists
☸ atthitañceva

• The view that nothing exists
☸ natthitañca (S.2.17).

Illustration: loko, mankind

Most of mankind is fastened by clinging, grasping, and stubborn attachment.
☸ Upayupādānābhinivesavinibaddho khvāyaṃ kaccāna loko yebhuyyena (S.2.17).

Illustration: parañca lokaṃ, the world beyond

He ends up in a womb in the world beyond
☸ upeti gabbhañca parañca lokaṃ (Th.v.784-5; M.2.73).

Illustration: asmā lokā, this [low] plane of existence; paraṃ lokaṃ, the planes of existence beyond it

Beings roaming and wandering the round of birth and death [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, now go from this [low] plane of existence to the planes of existence beyond it, now come from the planes of existence beyond it to this [low] plane of existence.
☸ avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti sakimpi parasmā lokā imaṃ lokaṃ āgacchanti (S.2.184-5).

Illustration: paraṃ lokaṃ, world beyond

Since there is indeed a world beyond, one who has the dogmatic view ‘There is no world beyond’ has a wrong view [of reality].
☸ Santaṃyeva kho pana paraṃ lokaṃ natthi paro lokotissa diṭṭhi hoti sāssa hoti micchādiṭṭhi (M.1.402).

Illustration: lokaṃ, world [of beings]

See the world [of beings] with its devas entrenched in [attachment to] immaterial-factors-and-bodily-form.
☸ passa lokaṃ sadevakaṃ niviṭṭhaṃ nāmarūpasmiṃ (Sn.v.755).

Illustration: lokaṃ, world [of beings]

We shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti (M.1.126).

Illustration: loko, world [of beings]

The world [of beings] with its devas does not despise the sage living the religious life, free of craving.
☸ Taṃ taṃ nittaṇhaṃ muniṃ carantaṃ
Nāvajānāti sadevako pi loko ti (Ud.77).

Illustration: loka, world [of beings]; loka, worldly

Life in the world [of beings] is of such a nature, and the acquiring of states of individuality is of such a nature, that eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions
☸ tathābhūto kho ayaṃ lokasannivāso tathābhūto attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati

... namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.
☸ lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti (A.2.188).

Illustration: loko, world [of beings]

The world [of beings], fettered by undiscernment of reality, appears truly fit-for-purpose. For the fool tethered by attachment and blanketed in darkness it indeed seems eternal, but for one who sees [the nature of reality], there is [nowhere] anything at all.
☸ Mohasambandhano loko bhabbarūpo va dissati
Upadhisambandhano bālo tamasā parivārito
Sassato-r-iva khāyati passato natthi kiñcanaṃ ti (Ud.79).

Illustration: loko, world [of beings]

Some proclaim the view:

• The [absolute] Selfhood and the world [of beings] are eternal. This alone is true; all else is false
☸ Sassato attā ca loko ca idameva saccaṃ moghamaññan ti ittheke abhivadanti (M.2.233).

Illustration: lokasmiṃ, world (of beings)

Those beings are hard to find in the world who can claim to be free of mental illness even for a moment except those whose āsavas are destroyed.
☸ Te bhikkhave sattā dullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti aññatra khīṇāsavehi (A.2.143).

Illustration: lokassā, world (of beings)

This is the community of the Blessed One’s [noble] disciples. They are worthy of offerings, hospitality, gifts, and honouring with joined palms. They are the unsurpassed field of merit for the world.
☸ esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā ti (A.3.286).

Illustration: loke, world (of beings)

A person develops dogmatic opinions from seeing the cessation and continuance of bodily forms in the world.
☸ Rūpesu disvā vibhavaṃ bhavañca vinicchayaṃ kurute jantu loke (Sn.v.867).

Illustration: lokasmiṃ, world (of beings)

Set rolling the unsurpassed Wheel of the Teaching, which cannot be reversed by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.
☸ anuttaraṃ dhammacakkaṃ pavattitaṃ appavattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ (M.3.248).

Illustration: lokasmiṃ, world (of beings)

Just as a mother would protect with her life her own son, her only son, so would he cultivate an attitude toward all beings unlimited [by attachment, hatred, and undiscernment of reality], and unlimited goodwill for all the world.
☸ Mātā yathā niyaṃ puttaṃ āyusā ekaputtamanurakkhe
Evampi sabbabhūtesū mānasaṃ bhāvaye aparimānaṃ
Mettañca sabbalokasmiṃ mānasaṃ bhāvaye aparimānaṃ (Sn.v.148-9).

Illustration: loko, [religious] world

―Do all ascetics and Brahmanists, dear sir, have the same doctrine, the same standard of discipline, the same aspiration, and pursue the same goal?
☸ sabbeva nu kho mārisa samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantājjhosānā ti.

―No, Lord of the Devas, they do not.

―'But why, sir, do they not do so?

―The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’ Therefore they do not have the same doctrine, the same standard of discipline, the same aspiration, nor pursue the same goal.
☸ Anekadhātunānādhātu kho devānaminda loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti taṃ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṃ moghamaññan ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā ti (D.2.282).

Illustration: loko, world [of sensuous pleasure]: loka, world [of phenomena]

The Lokāyatika Brāhmaṇa Sutta. See Introduction.

In the [terminology of the] Noble One’s training system these five varieties of sensuous pleasure are called ‘the world [of sensuous pleasure].’ Which five?
☸ Pañcime brāhmaṇā kāmaguṇā ariyassa vinaye loko ti vuccati katame pañca?

Visible objects known via the visual sense, likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. Audible objects known via the auditory sense... smellable objects known via the olfactory sense... Tasteable objects known via the gustatory sense... Tangible objects known via the tactile sense, likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ Cakkhu viññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā... kāya viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho brāhmaṇā pañcakāmaguṇā ariyassa vinaye loko ti vuccati.

In this regard, brahman, a bhikkhu, secluded from sensuous pleasures and spiritually unwholesome factors enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Idha brāhmaṇā bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

This, brahman, is called a bhikkhu who
☸ Ayaṃ vuccati brāhmaṇā bhikkhu

... having arrived at the end of the world [of sensuous pleasure]
☸ lokassa antaṃ āgamma

... abides at the end of the world [of sensuous pleasure]
☸ lokassa ante viharati.

But some people say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]
☸ Tamaññe evamāhaṃsu ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

I, too, say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]
☸ Ahampi brāhmaṇā evaṃ vadāmi ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

...

Then again the bhikkhu, by completely transcending the state of awareness neither having nor lacking perception, enters and abides in the ending of perception and sense impression. And, by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.
☸ Puna ca paraṃ brāhmaṇā bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

This is called a bhikkhu who,
☸ Ayaṃ vuccati brāhmaṇā bhikkhu

... having arrived at the end of the world [of sensuous pleasure],
☸ lokassa antaṃ āgamma

... abides at the end of the world [of sensuous pleasure],
☸ lokassa ante viharati

... one who has overcome attachment to the world [of phenomena].
☸ tiṇṇo loke visattikan ti (A.4.431).

Illustration: lokassa, world [of phenomena]

Venerable Ānanda said this:

Friends, when the Blessed One rose from his seat and entered his dwelling after reciting a brief synopsis without explaining the meaning in detail, that is:
☸ Āyasmā ānando etadavoca yaṃ kho vo āvuso bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho

• ‘I declare that the end of the world [of phenomena] cannot be known, seen, or reached by travelling.
☸ nāhaṃ bhikkhave gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi

• ‘And further I declare that without having reached the end of the world [of phenomena] there is no putting an end to suffering’
☸ na ca panāhaṃ bhikkhave appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī ti.

This brief synopsis recited by the Blessed One, where the meaning was not explained in detail, thus do I understand the meaning in detail.
☸ Imassa khvāhaṃ āvuso bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi

In the [terminology of the] Noble One’s training system, that in the world [of phenomena] via which one is a perceiver and conceiver of the world [of phenomena] is called the world [of phenomena]
☸ Yena kho āvuso lokasmiṃ lokasaññī hoti lokamānī ayaṃ vuccati ariyassa vinaye loko.

Via what in the world [of phenomena] is one a perceiver and conceiver of the world [of phenomena]?
☸ Kena cāvuso lokasmiṃ lokasaññī hoti lokamānī?

• Via the visual sense in the world [of phenomena], is one a perceiver and conceiver of the world [of phenomena]...
☸ cakkhunā kho āvuso lokasmiṃ lokasaññī hoti lokamānī...

• Via the mental sense in the world [of phenomena], is one a perceiver and conceiver of the world [of phenomena].
☸ manena kho āvuso lokasmiṃ lokasaññī hoti lokamānī (S.4.95).

Illustration: lokaṃ, world [of phenomena]

The Perfect One discerns according to reality the world [of phenomena] with its many and various constituent elements.
☸ anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti (M.1.69-71).

Illustration: loka, world [of phenomena]

He is indeed the Blessed One... one who knows the world [of phenomena] [according to reality]...
☸ iti pi so bhagavā.. lokavidū.. (A.3.313).

Illustration: loke, world [of phenomena]

Knowing attachment in the world [of phenomena] as bondage [to individual existence], a person should train for its elimination.
☸ Upadhiṃ viditvā saṅgo ti loke tasseva jantu vinayāya sikkheti (S.1.117).

Illustration: loka, world [of phenomena]

For one who sees the origination of the world [of phenomena] according to reality with perfect penetrative discernment
☸ lokasamudayañca kho kaccāna yathābhūtaṃ sammappaññāya passato

there is no view of nonexistence in regards to the world [of phenomena]
☸ yā loke natthitā sā na hoti.

And for one who sees the ending of the world [of phenomena] according to reality with perfect penetrative discernment
☸ lokanirodhaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato

there is no view of existence in regards to the world [of phenomena]
☸ yā loke atthitā sā na hoti (S.2.17).

Illustration: loke, world [of phenomena]

Having eliminated greed and dejection in regard to the world [of phenomena]
☸ vineyya loke abhijjhādomanassaṃ (M.3.83-4).

Illustration: lokassa, world [of phenomena]

Standing at a respectful distance, Rohitassa, the young deva, said to the Blessed One:

―Is it possible, bhante, by travelling to know or to see or to reach the end of the world [of phenomena], where one is not born, does not age, does not die, does not pass away, and is not reborn?
Yattha nu kho bhante na jāyati na jīyati na mīyati na cavati na uppajjati sakkā nu kho so bhante gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā ti.

―As to that end of the world [of phenomena], friend, where one is not born, does not age, does not die, does not pass away, and is not reborn: I declare that it cannot be known, seen, or reached by travelling.
☸ Yattha kho āvuso na jāyati na jīyati na mīyati na cavati na uppajjati nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī ti.

... However, friend, I declare that without having reached the end of the world [of phenomena] there is no putting an end to suffering.
☸ na kho panāhaṃ āvuso appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi

... It is, friend, in just this fathom-high carcass endowed with perception and mind that I make known the world [of phenomena], the origination of the world [of phenomena], the ending of the world [of phenomena], and the practice leading to the ending of the world [of phenomena].
☸ Api cāhaṃ āvuso imasmiññeva vyāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.

The end of the world [of phenomena] can never be reached by means of travelling.
Yet without reaching the end of the world [of phenomena] there is no freedom from suffering.
☸ Gamanena na pattabbo lokassanto kudācanaṃ
Na ca appatvā lokantaṃ dukkhā atthi pamocanaṃ.

Therefore, truly, one who knows the world [of phenomena] [according to reality], one of great wisdom, one who has reached the end of the world [of phenomena], fulfiller of the religious life, knowing the end of the world [of phenomena] [according to reality], inwardly at peace, longs not for this world or another.
☸ Tasmā have lokavidū sumedho lokantagū vusitabrahmacariyo
Lokassa antaṃ samitāvī ñatvā nāsiṃsati lokamimaṃ parañcā ti (S.1.62).

Illustration: loko, world [of phenomena]

―‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?
☸ suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

―Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].
☸ Yasmā ca kho ānanda suññaṃ attena vā attaniyena vā tasmā suñño loko ti vuccati.

And what, Ānanda, is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood?
☸ Kiñca ānanda suññaṃ attena vā attaniyena vā:

The visual sense is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood
☸ Cakkhuṃ kho ānanda suññaṃ attena vā attaniyena vā

Visible objects are void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood
☸ rūpā suññā attena vā attaniyena vā

The visual field of sensation is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood
☸ cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā

Visual sensation is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood
☸ cakkhusamphasso suñño attena vā attaniyena vā

Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood...
☸ yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena va attaniyena vā...

... whatever sense impression that arises due to mental sensation―whether pleasant, unpleasant, or neutral―is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood
☸ yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena va attaniyena vā (S.4.54).

Illustration: lokassa, world [of phenomena]

I will explain the origination and vanishing of the world [of phenomena]. Listen, pay careful attention, and I will speak.
☸ Lokassa bhikkhave samudayañca atthaṅgamañca desissāmi taṃ suṇātha sādhukaṃ manasikarotha bhāsissāmī ti.

And what is the origination of the world [of phenomena]?
☸ Katamo ca bhikkhave lokassa samudayo?

Dependent on the visual sense and visible objects, the visual field of sensation arises
☸ cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ

The association of the three is sensation
☸ tiṇṇaṃ saṅgati phasso

Sense impression arises dependent on sensation
☸ phassapaccayā vedanā

Craving arises dependent on sense impression
☸ vedanāpaccayā taṇhā

Grasping arises dependent on craving.
☸ Taṇhāpaccayā upādānaṃ

Individual existence arises dependent on grasping;
☸ Upādānapaccayā bhavo

Birth arises dependent on individual existence;
☸ Bhavapaccayā jāti

Dependent on birth, there arises old-age-and-death, grief, lamentation, physical pain, psychological pain, and vexation.
☸ Jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

This is the origination of the world [of phenomena].
☸ Ayaṃ kho bhikkhave lokassa samudayo.

And what is the vanishing of the world [of phenomena]
☸ Katamo ca bhikkhave lokassa atthaṅgamo?

Dependent on the visual sense and visible objects, the visual field of sensation arises.
☸ Cakkhuñca paṭicca rūpe uppajjati cakkhuviññāṇaṃ

The association of the three is sensation.
☸ tiṇṇaṃ saṅgati phasso

Sense impression arises dependent on sensation.
☸ phassapaccayā vedanā

Craving arises dependent on sense impression.
☸ vedanāpaccayā taṇhā

But with the complete fading away and ending of this craving comes the ending of grasping.
☸ tassāyeva taṇhāya asesavirāganirodhā upādānanirodho

With the ending of grasping comes the ending of individual existence.
☸ upādānanirodhā bhavanirodho

With the ending of individual existence comes the ending of birth.
☸ bhavanirodhā jātinirodho

With the ending of birth, old-age-and-death, grief, lamentation, physical pain, psychological pain, and vexation cease.
☸ jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti

Such is the ending of this whole mass of suffering.
☸ Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

This is the vanishing of the world [of phenomena]
☸ Ayaṃ kho bhikkhave lokassa atthaṅgamo (S.2.73; S.4.87).

Illustration: loko, world [of phenomena]

Where there is the visual sense, Samiddhi, where there are visible objects, the visual field of sensation, things known through the visual field of sensation, there the world [of phenomena] exists or the evidence of the world [of phenomena].
☸ Yattha kho samiddhi atthi cakkhu atthi rūpā atthi cakkhuviññāṇaṃ atthi cakkhuviññāṇa viññātabbā dhammā atthi tattha loko vā lokapaññatti vā.

Where there is no visual sense, Samiddhi, where there are no visible objects, no the visual field of sensation, no things known through the visual field of sensation, there the world [of phenomena] does not exist or the evidence of the world [of phenomena].
☸ Yattha ca kho samiddhi natthi cakkhu natthi rūpā natthi cakkhuviññāṇaṃ natthi cakkhuviññāṇa viññātabbā dhammā. Natthi tattha loko vā lokapaññatti vā (S.4.39).

Illustration: loke, world [of phenomena]

I will be free of the perception that “It is endowed with personal qualities” regarding the whole world [of phenomena]
☸ Sabbaloke ca atammayo bhavissāmi (A.3.444).

Illustration: loke, world [of phenomena]

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

In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.
☸ ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto (A.5.111).

Illustration: lokasmiṃ, world [of phenomena]

Whatever they grasp in the world [of phenomena], by that very thing Māra follows a man. Therefore, knowing this, the bhikkhu, being mindful, should not grasp anything in the whole world [of phenomena].
☸ Yaṃ yaṃ hi lokasmiṃ upādiyanti teneva māro anveti janatuṃ. Tasmā pajānaṃ na upādiyetha bhikkhu sato kiñcanaṃ sabbaloke (Sn.v.1103-4).

Illustration: lokā, plane of existence

Those bhikkhus who have abandoned the five ties to individual existence in the low plane of existence (pañcorambhāgiyāni saṃyojanāni) will all arise spontaneously [in the higher planes of existence], there to attain nibbāna-without-residue, never to return from those worlds (anāvattidhammā tasmā lokā).
☸ yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni sabbe te opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā (M.1.141).

Illustration: imaṃ lokaṃ, this [low] plane of existence

Those bhikkhus who have abandoned three ties to individual existence and have reduced attachment, hatred, and undiscernment of reality, are all once-returners, and, returning only once to this [low] plane of existence, will then put an end to suffering.
☸ yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni rāgadosamohā tanubhūtā sabbe te sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti (M.1.141-2).

Illustration: lokaṃ, multi-universe system

With purified divine vision surpassing that of men, I survey the thousandfold multi-universe system.
☸ evāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemī ti (A.1.282).

Illustration: lokadhātu, multi-universe system

The ten thousandfold multi-universe system trembled, quaked, and shook.
☸ dasasahassī lokadhātu saṅkampi sampakampi sampavedhi (Vin.1.12).

V

*Va jhayati

Renderings

• Va jhayati: he meditates [mindfully] indeed

• Va jhayati: he meditates [happily] indeed

Introduction

Va: three meanings

Va is a shortened form occurring only in verse, says PED, as follows:

1) the shortened form of iva: ‘like, like, as, as if’.

2) the shortened form for eva, which emphasises the word it follows, says DOP, for example: 'that very..., the same..., exactly that..., only, merely, just, indeed, really, certainly, absolutely, even, still’.

3) the shortened form of vā: ‘or’.

Neither PED nor DOP say va is ever redundant.

Va jhayati: he meditates mindfully or happily

The words va jhayati occur 16 times in the suttas, 14 of which in the Theragāthā. Often it is linked to another word. From the following three examples we see that meditation in nature is done ‘happily indeed.’ Otherwise it is done ‘mindfully indeed.’

1) sato va jhāyati: he meditates mindfully indeed (Th.v.518-520).

• When the wise man [sees that] old age and death, to which the ignorant Everyman is attached, are intrinsically unsatisfactory, having profoundly understood what is intrinsically unsatisfactory, he meditates mindfully indeed. One does not find greater delight than this.
☸ Yadā dukkhaṃ jarāmaraṇan ti paṇḍito aviddasū yattha sitā puthujjanā
Dukkhaṃ pariññāya sato va jhāyati tato ratiṃ paramataraṃ na vindati (Th.v.518).

2) sumano va jhāyati: he meditates happily indeed (Th.v.524).

• When, seated on the banks of rivers full of flowers and beautifully garlanded woodland plants, he meditates happily indeed, one does not find greater delight than this.
☸ Yadā nadīnaṃ kusumākulānaṃ vicittavāneyyavaṭaṃsakānaṃ
Tīre nisinno sumano va jhāyati tato ratiṃ paramataraṃ na vindati (Th.v.524).

3) bhaddova jhāyati: he meditates happily indeed (Th.v.466).

• In a woodland grove on the far side of Hog-plum Monastery, Bhaddiya, having removed [the arrow of] craving together with its origin, meditates there happily indeed.
☸ Pare ambāṭakārāme vanasaṇḍamhi bhaddiyo
Samūlaṃ taṇhaṃ abbuyha tattha bhaddova jhāyati (Th.v.466).

Va=ca: and

On one occasion we follow Norman in treating va as ca i.e. ‘and free of remissness...’ Norman likewise says ‘and’: ‘rid of distress and rid of barreness of mind he meditates.’

• When, having ended his own thinking and resorted to a cleft in the middle of the mountains, he meditates free of suffering (vītaddaro) and (va) free of remissness in practising the teaching (vigatakhilo), one does not find greater delight than this.
☸ Yadā vitakke uparundhiyattano nagantare nagavivaraṃ samassito
Vītaddaro vigatakhilo va jhāyati tato ratiṃ paramataraṃ na vindati (Th.v.525).

Va = iva: mopes like

On one occasion, va jhāyatī stands for iva jhāyatī, i.e. ‘he mopes like’:

• So the fool, having left the teaching to follow a way opposed to the teaching, mopes like [the carter] with a broken axle when he falls into the mouth of Death.
☸ Evaṃ dhammā apakkamma adhammamanuvattiya
Mando maccumukhaṃ patto akkhacchinno va jhāyatī ti (S.1.57).

For meanings of jhāyati see Glossary sv Jhāyati.

The problematic forms

In the remaining cases, where va emphasises jhāyati, it is not clear how it should be emphasised. Norman uses the phrase ‘meditates indeed,’ which deals with the problem without solving it. We choose to parenthesise and to follow the context. As noted above, when meditation is in nature, we parenthesise ‘[happily]’. For example:

• When the thundercloud peals in the heavens, and the sky all around is full of rain, and the bhikkhu meditates [happily] indeed in his mountain cave, one does not find greater delight than this.
☸ Yadā nabhe gajjati meghadundubhi dhārākulā vihagapathe samantato
Bhikkhū ca pabbhāragato va jhāyati tato ratiṃ paramataraṃ na vindati (Th.v.522).

Where the meditation is not in nature, we parenthesise ‘mindfully’:

• Having abandoned mother, father, sisters, brothers, and relatives; having abandoned the five varieties of sensuous pleasure; Anuruddha meditates [mindfully] indeed.
☸ Pahāya mātāpitaro bhaginī ñātibhātaro
Pañcakāmaguṇe hitvā anuruddho va jhāyati (Th.v.892).

Illustrations

Illustration: va jhayati, mopes [mournfully] indeed; va jhayati, mopes like [the carter]

As the carter who abandoned the highway, a road with an even surface, and entered upon a rugged bypath, mopes [mournfully] indeed with a broken axle
☸ Yathā sākaṭiko patthaṃ samaṃ hitvā mahāpathaṃ
Visamaṃ maggamāruyha akkhacchinno va jhāyati.

So the fool, having left the teaching to follow a way opposed to the teaching, mopes like [the carter] with a broken axle when he falls into the mouth of Death.
☸ Evaṃ dhammā apakkamma adhammamanuvattiya
Mando maccumukhaṃ patto akkhacchinno va jhāyatī ti (S.1.57).

Comment:

The context of the first verse suggests eva jhāyati and demands the parenthesis of a word like ‘mournfully’: mopes [mournfully] indeed. As noted above, the second suggests iva jhāyati: ‘mopes like [the carter]’.

*Vadhati; Vadha

Renderings

• vadha: killing

• vadha: destruction

• vadha: execution

• vadha: punishment

• vadhaka: murderer

• vadhati: to destroy

• vadhati: to punish

• vadhati: to crush

• vadhati: to slaughter

• vadhati: to kill

• vadhati: to murder

• vadhati: to strike

Introduction

Understanding the First Brahman Truth

Understanding the First Brahman Truth is challenged by the different meanings of vadhati which range from punish to destroy. This uncertainty is reflected in translations of this Truth:

• Bodhi: All living beings are to be spared.

• Woodward: All living beings are not to be harmed.

We say ‘destroyed’:

• All beings ought not to be destroyed... In fully understanding the truth of this saying one is applied to the practice of sympathy and tender concern for beings.
☸ sabbe pāṇā avajjhā ti... Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃ yeva anuddayāya anukampāya paṭipanno hoti (A.2.176).

Harming does not fit

One cannot say ‘All beings ought not to be harmed,’ because firstly, vadhati does not mean ‘to harm,’ and secondly, harming is sometimes for beings’ benefit. For example:

• If a young infant through the negligence of the nurse puts a stick or stone into its mouth, the nurse would quickly pay attention, and quickly remove it. If she could not immediately remove it, then taking hold of the head with the left hand, and crooking the finger of the right, would fetch it out even if she drew blood. Why is this?
☸ salohitampi āhareyya taṃ kissa hetu

... There would be some injury to the boy, I do not deny it. But, really, this is what should be done by the nurse wishing for the child's well-being, seeking its welfare, from tender concern, out of tender concern.
☸ atthesā bhikkhave kumārassa vihesā nesā natthīti vadāmi. Karaṇīyañca kho etaṃ bhikkhave dhātiyā atthakāmāya hitesiniyā anukampikāya anukampaṃ upādāya (A.3.6).

Striking does not fit

One cannot say ‘All beings ought not to be struck,’ for three reasons:

1) Firstly, although it is a pācittiya offence for a bhikkhu to strike a bhikkhu in anger (Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṃ dadeyya pācittiyan ti, Vin.4.146), and a dukkaṭa offence to strike a layperson, it no offence at all to strike an animal, and also no offence if, being trapped in a difficult situation, a bhikkhu strikes a bhikkhu in order to escape (Anāpatti kenaci viheṭhiyamāno mokkhādhippāyo pahāraṃ deti, Vin.4.146).

2) Secondly, the Buddha, faced with a weak disciple, raised the possibility of physical punishment:

• ‘Don’t go nodding, Ragamuffin, lest I strike you on the ear.’
☸ Mā kho tvaṃ kappaṭa pacalāyi mā tvaṃ upakaṇṇamhi tāḷessaṃ (Th.v.200).

3) Thirdly, the Buddha battled with the fire-serpent in Kassapa’s fire-chamber, mastering his heat with heat, but without injuring his skin (anupahacca chaviñca, Vin.1.25).

Striking is not necessarily unvirtuous.

Gerundives

The gerundive is passive in sense, and expresses suitability, fitness, propriety, and may be translated by ‘fit to be,’ ‘must be,’ ‘ought to be,’ ‘to be’ (PGPL, para.466).

Illustrations: vadha

Illustration: vadha, killing

He abstains from wounding, killing, imprisoning, brigandage, plunder, and violence.
☸ Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti (M.1.345-6).

Illustration: vadho, destruction

For this, Kesi, is ‘destruction’ in the [terminology of the] Noble One’s training system, when the Perfect One and one's knowledgeable companions in the religious life think one should not be spoken to and instructed.
☸ Vadho hesa kesi ariyassa vinaye yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati napi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī ti (A.2.112).

Illustration: vadho, destruction

Devadatta is intent upon the destruction of the Blessed One.
☸ devadattena kira bhagavato vadho payutto ti (Vin.2.194).

Illustration: vadhāya, destruction

Just as a plantain tree yields fruit to its own destruction and spiritual ruination, so Devadatta’s gains, honour, and renown arose to his own destruction and spiritual ruination.
☸ Seyyathā pi bhikkhave kadali attavadhāya phalaṃ deti parābhavāya phalaṃ deti evameva kho bhikkhave attavadhāya devadattassa lābhasakkārasiloko udapādi parābhavāya devadattassa lābhasakkārasiloko udapādi (S.2.241).

Illustration: vadhāya, destruction

Like bait thrown out for the destruction of fish
☸ Āmisaṃva macchānaṃ vadhāya khittā ti (S.1.67).

Illustration: vadhāya, execution

Those who were caught were led off to execution.
☸ ye te gahitā te vadhāya onīyanti (Vin.1.88).

Illustration: vadho, punishment

He who has mastered the thorn of sensuous pleasure,
☸ Yassa jito kāmakaṇṭako

Abuse, punishment, and imprisonment,
☸ Akkoso ca vadho ca bandhanañca

Is as inwardly stable as a mountain, imperturbable,
☸ pabbato viya so ṭhito anejo (Ud.27).

Illustrations: vadhaka

Illustration: vadhaka, murderer

With the attitude of a murderer, drew the Perfect One’s blood.
☸ vadhakacittena tathāgatassa ruhiraṃ uppāditanti (Vin.2.193).

Illustration: vadhakaṃ, murderous

He does not discern according to reality murderous bodily form as murderous bodily form.
☸ Vadhakaṃ rūpaṃ vadhakaṃ rūpanti yathābhūtaṃ nappajānāti (S.3.114).

Illustrations: vadhati

Illustration: vadhitvā, destroyed

This is called a bhikkhu who has blindfolded Māra, who is trackless having destroyed Māra’s vision, and goes unseen by the Maleficent One.
☸ Ayaṃ vuccati bhikkhave bhikkhu andhamakāsi māraṃ apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato (M.1.159).

Illustration: vadhitvā, punished

Suppose a brahman, for some reason, has had his head shaved by the brahmans, and been punished with a bag of ashes, and banished from the country or the city.
☸ Idha brāhmaṇā brāhmaṇaṃ kismicideva pakaraṇe khuramuṇḍaṃ karitvā assapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ (D.1.98).

Illustration: avajjhā, unpunishable

Brahmans were unpunishable, unimpeachable, protected by law.
☸ Avajjhā brāhmaṇā āsuṃ ajeyyo dhammarakkhitā (Sn.v.288).

Norman: Brahmans were inviolable, unconquerable, protected by the law.

Illustration: vadhito, crushed

The fool lies prostrate as if crushed by his folly.
☸ Bālo hi bālyā vadhitova seti (Th.v.783) (M.2.73).

Illustration: vadhitvā, slaughter

A proficient butcher or his apprentice having slaughtered a cow.
☸ dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā (D.2.294).

Illustration: vadhitvā, kill

Lion... having killed the very best of the herd
☸ so varaṃ varaṃ migasaṅghe vadhitvā (D.3.23).

Illustration: vadhitvā, kill

Some foolish person takes pleasure and delight in killing beings.
☸ ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti (D.3.130).

Illustration: vadhitvā, murder

Having murdered many people, he wears a necklace of their fingers.
☸ So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti(M.2.98).

Illustration: vadhitvā, struck

The bhikkhunī Caṇḍakāḷī, having quarrelled with the bhikkhunīs, wept having struck herself again and again.
☸ caṇḍakāḷī bhikkhunī bhikkhunīhi saddhiṃ bhaṇḍitvā attānaṃ vadhitvā vadhitvā rodati (Vin.4.277).

*Vanatha; Vana

Renderings

• vanatha: craving

• vana: craving

• nibbanatha: freedom from craving

• nibbana: freedom from craving

Introduction

Vana and vanatha: the negatives

The negatives of vana and vanatha are nibbana and nibbanatha. See quotes below.

Vanatha: controversy

The meaning of vanatha [vana+tha] is unsettled. The primary meaning is ‘underwood, brushwood, thicket.’ In its figurative sense PED says ‘lust, desire.’ Buddhaghosa says kilesa. Dhammapāla says taṇhā. For example:

• Vanatho jāto (S.2.158). Commentary: kilesavanaṃ jātaṃ (Buddhaghosa).

• Vanathaṃ na kareyya kuhiñci (Th.v.1214). Commentary: taṇhaṃ na kareyyaṃ (Dhammapāla).

Vanatha means taṇhā

Vanatha should be called taṇhā, not attachment, for two reasons:

1) the words nibbanatho visallo occur together on two occasions, indicating synonymity, (Th.v.525-6; S.1.180) where visallo means ‘free of the arrow of taṇhā.’ And if nibbanatho (nis+vanatha) and visallo are synonyms, then so are vanatha and taṇhā. See illustrations below.

2) In Sn.v.16 vanatha is the basis of grasping. This again fits well with calling it taṇhā not attachment. See illustrations below.

Vana: controversy

Vana has two meanings, vana1 (=Vedic vana) and vana2 (=van). The former means ‘jungle,’ the latter means ‘desire’. The two words are confused in exegetical literature, says sharply critical PED:

• ‘The Pāli (edifying) etymology clearly takes vana1 as belonging to vana2, and dogmatically equals it with vana2 as an allegorical expression (‘jungle’) to taṇhā.’

What we said about vanatha we can repeat with vana (i.e. vana2). PED repeats its position on vanatha (i.e. ‘lust, desire’), but the commentators now switch. Dhammapāla says kilesa, and Buddhaghosa says taṇhā:

• Nibbano (Sn.v.1131): kilesavanavirahito taṇhāvirahito eva vā (Buddhaghosa).

• Vanādhimutto (Dh.v.344): taṇhāvanā mutto (Buddhaghosa).

• Vanā (Th.v.691): kilesavanato (Dhammapāla).

Vana and vanatha: synonyms

The following quotes treat vana and vanatha (=banatha) as synonyms:

• Having cut down all forms of craving, be free of craving, bhikkhus.
☸ Chetvā vanañca vanathañca nibbanā hotha bhikkhavo (Dh.v.283).

• He, [wanting to be] free of craving, was intent upon [life in] the forest. [Wanting to be] free of craving he ran to the forest.
☸ Yo nibbanatho vanādhimutto vanamutto vanameva dhāvati (Dh.v.344).

• My craving is chopped down at the root... I am free of craving.
☸ ucchinnamūlaṃ me vanaṃ... nibbanatho (S.1.180).

Illustrations

Illustration: vanatho, craving

By consorting [with householders and ascetics] craving is born. By remaining aloof [from householders and ascetics] it is cut.
☸ Saṃsaggā vanatho jāto asaṃsaggena chijjati (S.2.158).

Commentary (Buddhaghosa): Vanatho jāto ti kilesavanaṃ jātaṃ

Illustration: vanathaṃ kareyya, cultivate craving

One should not cultivate craving for anything. One who is free of craving, being without craving, he is a bhikkhu.
☸ Vanathaṃ na kareyya kuhiñci nibbanatho avanatho sa bhikkhu (Th.v.1214).

Commentary (Dhammapāla): Vanathaṃ na kareyya kuhiñcīti ajjhattikabāhirappabhede sabbasmiṃ vatthusmiṃ taṇhaṃ na kareyyaṃ. Nibbanatho avanatho sa bhikkhū ti yo hi sabbena sabbaṃ nittaṇho.

Illustration: vanatho, craving

He in whom there is nothing born of craving acting as a cause for emotional bondage [to individual existence]
☸ Yassa vanathajā na santi keci vinibandhāya bhavāya hetukappā (Sn.v.16).

Comment:

Vanathajā na santi keci vinibandhāya bhavāya hetukappā: ‘nothing born of craving acting as a cause for emotional bondage [to individual existence].‘ This ‘nothing’ would be grasping, because:

• Without grasping what is unlasting, intrinsically unsatisfactory, destined to change, could there arise psychological bondage, stubborn attachment, emotional bondage, and cleaving?
☸ Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesa-vinibandhājjhosānā ti. No hetaṃ bhante, (S.3.187).

Commentary (Buddhaghosa): Vanathā jātāti vanathajā ti. Keci panāhu sabbepi kilesā gahanaṭṭhena vanatho ti vuccanti, aparāparuppannā pana vanathajā ti.

Illustration: vanatho, craving

So long as even the slightest craving of a man for women is not obliterated, so long is he emotionally bound to them, like a suckling calf to its mother.
☸ Yāva hi vanatho na chijjati aṇumatto pi narassa nārisu
Paṭibaddhamano va tāva so vaccho khīrapako va mātari (Dh.v.284).

Commentary (Buddhaghosa): Yāva hi vanatho ti yāva esa aṇumattopi kilesavanatho narassa nārīsu na chijjati.

Illustration: nibbanatho, free of craving

Free of craving, with the arrow [of craving] removed I find delight alone in the woods.
☸ Svāhaṃ vane nibbanatho visallo eko rame (S.1.180).

Commentary (Buddhaghosa): Nibbanatho ti nikkilesavano

Illustration: vanaṃ, craving

There is nothing in the woods I need to do. My craving is chopped down at the root. It is dried up. Free of craving, with the arrow [of craving] removed, and with disgruntlement [with the celibate life] cast off, I find delight alone in the woods.
☸ Na me vanasmiṃ karaṇīyamatthi ucchinnamūlaṃ me vanaṃ visūkaṃ
Svāhaṃ vane nibbanatho visallo eko rame aratiṃ vippahāyāti (S.1.180).

Commentary (Buddhaghosa): Ucchinnamūlaṃ me vanan ti mayhaṃ kilesavanaṃ ucchinnamūlaṃ. Nibbanathoti nikkilesavano

Illustration: nibbano, free of craving

• Free of sensuous yearning, free of craving
☸ Nikkāmo nibbano (Sn.v.1131).

Commentary (Buddhaghosa): Nibbano ti kilesavanavirahito taṇhāvirahito eva vā

Illustration: vanā, craving; nibbano, freedom from craving

Gone from craving to freedom from craving.
☸ Vanā nibbanamāgataṃ (Th.v.691).

Commentary (Dhammapāla): Vanā nibbanamāgatan ti kilesavanato tabbirahitaṃ nibbanaṃ upagataṃ

*Vavakaṭṭha; Vūpakaṭṭha

Renderings

• vūpakaṭṭha: withdrawn

• kāyavūpakāsena vūpakaṭṭho: physically withdrawn [from human fellowship]

• gaṇasmā vūpakaṭṭho: withdrawn from human fellowship

• cittavūpakāsena vūpakaṭṭho: psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors]

• vūpakaṭṭha: withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors]

• vavakaṭṭhaṃ cittaṃ hoti: psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors]

Introduction

Vavakaṭṭha and vūpakaṭṭha

Vavakaṭṭha and vūpakaṭṭha are past participles from vavakassati. Vūpakaṭṭha is possibly a ‘re-translation’ of vavakaṭṭha, says PED. The words are identical in meaning, and interchangeable:

• cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena (A.4.233).

• cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena (M.3.111).

But there is a difference: Vavakaṭṭha is rare, occurring just 5 times in the suttas, always with citta. Vūpakaṭṭha occurs 133 times in a variety of contexts.

Vivekakaṭṭha: error

We follow Bodhi in reading vavakaṭṭha for vivekakaṭṭha (NDB n.1687; n.1694, re passages at A.4.224 and A.4.233). He says that ‘since compounds with viveka precede this word, it is easy to see how the original word could have undergone mutation.’ The sequence at A.4.224 is: vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vavakaṭṭhaṃ.

Vapakassati: error

PED says vapakassati (A.3.393-4) should read vavakassati.

Vavakassati and vavakāsituṃ: their objects

Vavakassati and its infinitive vavakāsituṃ either have an explicit object, or an object that can be easily identified from context:

1) When he lives apart from the Teacher or a companion in the religious life of the standing of a teacher
☸ Yato ca kho so vavakassateva satthārā vavakassati garuṭṭhānīyehi sabrahmacārihi... (A.3.393).

2) Bhikkhus, possessed of five factors a bhikkhu is not fit to live apart from the monastic community.
☸ Pañcahi bhikkhave dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vavakāsituṃ (A.3.145).

3) On what grounds is there schism in the community of bhikkhus? Bhikkhus proclaim what is not the teaching to be the teaching, and visa versa... On these ten grounds they [legalistically] withdraw and separate [from the resident community of bhikkhus]. They perform legal acts separately and recite the Pātimokkha separately. It is in this way, Upāli, that there is schism in the community of bhikkhus.
☸ Kittāvatā nu kho bhante saṅgho bhinno hotī ti? Idhūpāli bhikkhu adhammaṃ dhammo ti dipenti dhammaṃ adhammo ti dīpenti... Te imehi dasahi vatthūhi avakassanti vavakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti. Ettāvatā kho upāli saṅgho bhinno hotī ti (A.5.74; Vin.2.204).

4) Now at that time the bhikkhunī Thullanandā, having ordained her pupil neither withdrew her [from her husband’s whereabouts] nor had her withdrawn. Her husband seized her.
☸ tena kho pana samayena thullanandā bhikkhunī sahajīviniṃ vuṭṭhāpetvā neva vūpakāsesi na vūpakāsāpesi. Sāmiko aggahesi (Vin.4.326).

Vūpakaṭṭho: its objects

The two kinds of ‘withdrawal’ are 1) of body and 2) of mind, as the following quote shows:

• When one has heard the teaching from [excellent] bhikkhus one dwells withdrawn in two ways: physically withdrawn [from human fellowship], and psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors].
☸ tathārūpānaṃ bhikkhave bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakaṭṭho viharati kāyavūpakāsena ca cittavūpakāsena ca (S.5.67).

Kāyavūpakāsa: source of its parenthesis

Where necessary, we parenthesise kāyavūpakāsa (‘physically withdrawn [from human fellowship]’) in accordance with the following quote:

• A bhikkhu dwells alone, withdrawn from human fellowship.
☸ bhikkhu eko gaṇasmā vūpakaṭṭho viharati (M.3.110).

Cittavūpakāsa: source of its parenthesis

We parenthesise cittavūpakāsa (‘psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors]’) in accordance with the following quotes:

1) A certain bhikkhu who had gone for his daytime abiding in a woodland grove ‘kept thinking unvirtuous, spiritually unwholesome thoughts associated with the household life.’
☸ so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite (S.1.197).

2) Those ascetics and Brahmanists who live physically withdrawn from sensuous pleasures but whose hankering, love, infatuation, thirst, and passion for sensuous pleasures has not been fully abandoned and quelled internally... are incapable of knowledge and vision [of things according to reality], and supreme enlightenment.
☸ ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva kāmehi vūpakaṭṭhā viharanti yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho... abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya (M.1.241).

3) Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
Idhāvuso visākha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (M.1.301).

Vūpakaṭṭha: with no object

When vūpakaṭṭha has no explicit object, the considerations above show that it is a combination of kāyavūpakāsa and cittavūpakāsa, therefore needs a combination of their parentheses:

• Bhante, it would be good if the Blessed One would explain the teaching to me in brief, so that, having heard the teaching from the Blessed One, I might abide alone, withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors], diligently, vigorously, and resolutely applied [to the practice].
☸ sādhu me bhante bhagavā saṅkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyanti (S.4.145).

Vūpakaṭṭha, viveka, and paviveka: a comparison

Viveka applies to the mind, and means seclusion [from sensuous pleasures and spiritually unwholesome factors]. Paviveka means physical seclusion. Vūpakaṭṭha, if unqualified, means viveka plus paviveka. See Glossary sv Viveka and sv Paviveka.

Physical seclusion implies the striving for mental seclusion

That the Buddha regarded living secludedly (pavivitta) to be inseparably linked to the development of seclusion [from sensuous pleasures and spiritually unwholesome factors] (viveka) is discussed sv Paviveka.

Vavakaṭṭhaṃ: assigning its object

Vavakaṭṭha always has the same explicit object. So, in its five occurrences it has only one meaning:

• Vavakaṭṭhaṃ cittaṃ hoti: psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors]

Illustrations

Illustration: gaṇasmā vūpakaṭṭho, withdrawn from human fellowship

‘At present I am living crowded by bhikkhus and bhikkhunīs, by male and female lay followers, by kings and royal ministers, by non-Buddhist ascetics and their disciples.
☸ ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.

How about if I lived alone, withdrawn from human fellowship?
☸ Yannūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyanti.

He resorts to a secluded abode: the forest, the root of a tree, a mountain, a grotto, a hillside cave, a charnel ground, a quiet grove, the open air, a heap of straw.
☸ So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ (A.4.436).

Illustration: cittena... vavakaṭṭhena, psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors]

In this regard, the bhikkhu living secludedly may be visited by bhikkhus, bhikkhunīs, laymen, laywomen, kings and kings’ ministers, and non-Buddhist ascetics and their disciples.
☸ idha bhikkhave bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhūniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.

In that case, the bhikkhu, mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.
☸ Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (A.4.233).

*Vasala

Renderings

• vasala: wretch

• vasali: wretched woman

• vasala: wretched

Introduction

On insulting non-brahmans

Vasala literally means ‘little man’ (PED). It was a term of abuse used by brahmans in reference to members of other social groups. For example, when Aggika Bhāradvāja saw the Blessed One coming in the distance, he shouted:

• ‘Stop, you! Right there, shaveling! Right there, sham ascetic! Right there, wretch!
☸ tatreva muṇḍaka tatreva samaṇaka tatreva vasalaka tiṭṭhāhī ti.

On insulting other brahmans

Brahmans also used it to insult other brahmans. For example, when a brahman’s wife praised the Buddha, the brahman said (of his own wife!):

• On the slightest pretext this wretched woman spouts praise of that shaveling ascetic!
☸ evamevaṃ panāyaṃ vasali yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇassa vaṇṇaṃ bhāsati (S.1.160).

On insulting one’s own posterior

Brahmans used it to insult their own bodies:

• Now at that time a certain bhikkhu who had been born a brahman, having defaecated, did not want to rinse himself, thinking: ‘Who would touch this wretched, stinking thing?’ A worm remained in his anus.
☸ Tena kho pana samayena aññataro bhikkhu brāhmaṇa jātiko vaccaṃ katvā na icchati ācametuṃ ko imaṃ vasalaṃ duggandhaṃ āmasissatīti. Tassa vaccamagge kimi saṇṭhāsi (Vin.2.221).

No castes, no outcastes

Caste is ‘one of the hereditary social classes in Hinduism that restrict the occupation of their members and the association with the members of other castes’ (Webster’s).

The four classes of the Buddha’s time were therefore not technically castes because intermarriage was still possible (D.1.97). Marriage to even low-class women was common amongst brahmans (A.3.229). Queen Mallika was King Pasenadi's wife, though her father was a garland-maker.

So vasala cannot mean ‘outcaste’.

*Vicakkhaṇa

Renderings

• vicakkhaṇa: prudent

• vicakkhaṇa: wise

Illustrations

Illustration: vicakkhaṇā, wise

By this means, those who were intelligent and wise said that this person would have much happiness.
☸ Tenāhu naṃ atinipuṇā vicakkhaṇā
Ayaṃ naro sukhabahulo bhavissati (D.3.167).

Illustration: vicakkhaṇo, prudent

One who is prudent would not stay in an abode that was unconducive to his spiritual well-being.
☸ Na tvevānatthasaṃhitaṃ vase vāsaṃ vicakkhaṇo ti (Th.v.105).

Illustration: vicakkhaṇo, prudent

When interrogated by the assembly he neither broods nor is embarrassed. His timely, prudent words, fitting as an explanation, delight the learned assembly.
☸ Tatheva pañhaṃ parisāsu pucchito na ceva pajjhāyati na maṅku hoti
So kālāgataṃ vyākaraṇārahaṃ vaco rañjeti viññūparisaṃ vicakkhaṇo (Vin.1.359).

Illustration: vicakkhaṇo, prudent

If by lamenting and vexing himself, one who is undiscerning of reality elicited some advantange, then one who is prudent would do likewise.
☸ Paridevayamāno ce kiñcidatthaṃ udabbahe
Sammūḷho hiṃsamattānaṃ kayirā ce naṃ vicakkhaṇo (Sn.v.583).

*Vicikicchā

Renderings

• vicikicchā: doubt [about the excellence of the teaching]

• vicikicchati: to be doubtful [about the perfection of the Perfect One’s enlightenment]

• vicikicchati: to be doubtful [about the perfection of the Blessed One’s body]

• satthari vicikicchati: to be doubtful about the [perfection of the] Teacher’s [enlightenment]

• dhamme vicikicchati: to be doubtful about the [excellence of the] teaching

• saṅghe vicikicchati: to be doubtful about the [excellent qualities of the] community of disciples

• sikkhāya vicikicchati: to be doubtful about the [excellence of the] training

• vicikicchākathaṅkathāsallaṃ: the arrow of doubt and uncertainty [about the excellence of the teaching]

• vicikicchākathaṅkathāsallaṃ: the arrow of doubt and uncertainty [about the way of spiritual fulfilment, and of unfulfilment]

Introduction

The four words for doubt

There are four words for doubt:

1) vicikicchā: doubt

2) kaṅkhā: unsureness

3) kathaṅkathā: uncertainty

4) vimati: uncertainty

Classical objects of doubt

The classical objects of doubt are the Buddha, Dhamma, Saṅgha, and the training. Our renderings for these are as follows, with explanations to follow:

• Buddha: doubt about the [perfection of the] Perfect One’s [enlightenment]

• Dhamma: doubt about the [excellence of the] teaching

• Saṅgha: doubt about the [excellent qualities of the] community of disciples

• The training: doubt about the [excellence of the] training

Doubt about the [perfection of the] Buddha’s [enlightenment]

A noble disciple who has unshakeable faith in the Buddha (ariyasāvako buddhe aveccappasādena samannāgato hoti) has come to the conclusion that:

• He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.
☸ iti pi so bhagavā arahaṃ sammā sambuddho vijjācaraṇasampanno sugato lokavidu anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā ti (S.5.390).

According to this, the noble disciple’s faith is not in the person of the Buddha, but in the perfection of his enlightenment. This is in accordance with the definition of saddhindriyaṃ which is linked to tathāgatassa bodhiṃ:

• And what is the faculty of faith? In this regard, the noble disciple has faith. He has faith in the [perfection of the] Perfect One’s enlightenment: ‘He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.’
☸ Katamañca bhikkhave saddhindriyaṃ idha bhikkhave ariyasāvako saddho hoti saddahati tathāgatassa bodhiṃ iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā ti. Idaṃ vuccati bhikkhave saddhindriyaṃ (S.5.196).

Therefore doubt about the Buddha would mean ‘doubt about the [perfection of the] Buddha’s [enlightenment].’

Doubt about the [excellence of the] teaching

A noble disciple who has unshakeable faith in the teaching (ariyasāvako dhamme aveccappasādena samannāgato hoti) has come to the conclusion that:

• The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.
☸ svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti S.5.390).

In the light of these qualities, the teaching’s excellence and effectiveness, doubt about the Dhamma means ‘doubt about the [excellence of the] teaching.’

Doubt about the [excellent qualities of the] community of disciples

A noble disciple who has unshakeable faith in the community of disciples (ariyasāvako saṅghe aveccappasādena samannāgato hoti) has come to the conclusion that:

• The community of the Blessed One’s [noble] disciples is applied to the excellent practice, the correct practice, the noble practice, the proper practice; that is, the four pairs of persons, the eight types of individuals. This is the community of the Blessed One’s [noble] disciples. They are worthy of offerings, hospitality, gifts, and honouring with joined palms. They are the unsurpassed field of merit for the world.
☸ supaṭipanno bhagavato sāvakasaṅgho ujupaṭipanno bhagato sāvakasaṅgho ñāyapaṭipanno bhagavato sāvakasaṅgho sāmīcipaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭhapurisapuggalā esabhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti S.5.390).

‘Unshakeable faith in the community of disciples’ is therefore in their excellent qualities. Therefore doubt about the Saṅgha would mean ‘doubt about the [excellent qualities of the] community of disciples.’

Doubt about the [excellence of the] training

The fourth area of doubt concerns ‘the training’ (sikkhāya kaṅkhati vicikicchati (A.3.249). But what is doubtful about the training? The scriptures say:

• This religious life is lived for the sake of a benefit from the training... to inspire faith in those without faith, and to increase the faith of those with faith... for the complete destruction of suffering.
☸ Sikkhānisaṃsamidaṃ bhikkhave brahmacariyaṃ vussati... appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya... sabbaso sammā dukkhakkhayāya (A.2.243).

Therefore, in relation to the training, doubt would mean ‘doubt about the [excellence of the] training.’

Doubt about the [excellence of the] Path and the practice

With the Path (magga) and practice (paṭipadā), we also render them in terms of ‘significance’:

• The Perfect One, Ānanda, has the actual knowledge that there is not one bhikkhu in this assembly of bhikkhus who is unsure or uncertain about the [perfection of the] Buddha’s [enlightenment], or about the [excellence of the] teaching, or about the [excellent qualities of the] community of disciples, or about the [excellence of the] Path and the practice.
☸ ñāṇameva hettha ānanda tathāgatassa natthi imasmiṃ bhikkhu saṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā (D.2.155).

Unspecified doubt in the scriptures

Often the scriptures do not specify the object of doubt, whether it means doubt about the Buddha, or the teachings, or the community of disciples, or the training. However, most contexts suggest that unspecified doubt refers to the teachings, and there is definite evidence for this, too, as follows:

1) The second of the five ties to individual existence in the low plane of existence (pañcorambhāgiyāni saṃyojanāni) is usually called unspecified vicikicchā (D.3.234). But in the Mahāmāluṅkya Sutta, this unspecified doubt is plainly linked to the teachings:

• A young infant does not have the notion ‘teachings’ (dhammā ti pi na hoti), so how could doubt about the [excellence of the] teachings arise in him? Yet the proclivity to it lurks within him
☸ dhammā ti pi na hoti. Kuto panassa uppajjissati dhammesu vicikicchā anusetitvevassa vicikicchānusayo (M.1.433).

2) The fifth of the five hindrances is usually called unspecified vicikicchā, but when the bhikkhu in the Upajjhāya Sutta experienced doubt, he linked it to the teachings, dhammesu vicikicchā:

• Bhante, my body now seems as if drugged. I have lost my bearings. The teachings do not occur to my mind. Lethargy and torpor plague my mind. I live the celibate life disgruntled. I am doubtful about the [excellence of the] teaching (dhammesu vicikicchā)
☸ etarahi me bhante madhurakajāto ceva kāyo. Disā ca me na pakkhāyanti. Dhammā ca maṃ nappaṭibhanti. Thīnamiddhañca me cittaṃ pariyādāya tiṭṭhati. Anabhirato ca brahmacariyaṃ carāmi. Atthi ca me dhammesu vicikicchā ti (A.3.69).

3) In several suttas doubt is openly linked to saddhamma:

• The ignorant Everyman... is unsure, doubtful, undecided about the [perfection of the] true teaching (saddhamme).
assutavā puthujjano... kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme (S.3.99).

• Some person here is unsure, doubtful, undecided about the [perfection of the] true teaching (saddhamme).
☸ Puna ca paraṃ brāhmaṇa idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme (A.2.174).

4) Because all aspects of faith stem from faith in the teachings (see following quotes), doubt in the teachings necessarily implies doubt in all objects of faith. Therefore doubt in the teachings is effectively the all-embracing term, and can be used as such when the object of doubt is unspecified. That faith in the teachings is the basis of other aspects of faith is shown in these quotes:

• On hearing the teaching he acquires faith in the [perfection of the] Perfect One’s [enlightenment]
☸ So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati (M.1.179).

• As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus: “The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.”
☸ Yathā yathā me āvuso bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ satthari pasīdiṃ sammā sambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti (M.1.320).

• Faith [in the perfection of the Perfect One’s enlightenment] has a nourishing condition, I declare, not no nourishing condition. And what is the condition that nourishes it? Listening to the true teaching, one should reply.
☸ Saddhampahaṃ bhikkhave sāhāraṃ vadāmi saddhammasavanantissa vacanīyaṃ (A.5.115).

Two areas of doubt [about the excellence of the teaching]: internal things and external things

The hindrance of doubt is twofold:

1) Doubt [about the excellence of the teaching] in relation to internal things is a spiritual hindrance.
☸ Yadapi bhikkhave ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ

2) Doubt [about the excellence of the teaching] in relation to external things is also a spiritual hindrance.
☸ Yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ

Thus what is concisely called the hindrance of doubt [about the excellence of the teaching] becomes twofold by this method of exposition.
☸ Vicikicchā nīvaraṇanti itihidaṃ uddesaṃ gacchati tadamināpetaṃ pariyāyena dvayaṃ hoti (S.5.110).

Vicikicchā saṃyojana and nīvaraṇa: what is the difference?

Vicikicchā saṃyojana is abandoned at stream-entry. Vicikicchā nīvaraṇa is abandoned at arahantship. We call both terms ‘doubt [about the excellence of the teaching].’ What is the difference?

1) Vicikicchā saṃyojana is a powerful form of doubt that is a tie to individual existence in the low plane of existence:

• The ignorant Everyman abides with a mind absorbed in and overcome by doubt [about the excellence of the teaching]. He does not discern according to reality the deliverance from the arisen doubt [about the excellence of the teaching]. When that doubt [about the excellence of the teaching] is powerful and unsubdued in him, it is a tie to individual existence in the low plane of existence.
☸ vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena. Uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ (M.1.434).

2) Vicikicchā nīvaraṇa is a less powerful form of doubt that lingers till arahantship. Whereas arahants have abandoned the five hindrances so that they are chopped down at the root, completely and irreversibly destroyed, never to arise again in future (pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā S.5.327), disciples in training are still in the process of abandoning them (nīvaraṇe pahāya viharanti, S.5.327).

Purification of doubt and perfection of faith

The purification of doubt corresponds to an increasing faith which reaches perfection at arahantship. At levels below arahantship, the faculties, including the faculty of faith, are weaker, implying that doubt is stronger:

• One who has completed and fulfilled the five spiritual faculties is an arahant. If they are weaker than that, one is a non-returner; if still weaker, a once-returner; if still weaker, a stream-enterer.
☸ Imesaṃ kho bhikkhave pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti. Tato mudutarehi anāgāmī hoti. Tato mudutarehi sakadāgāmī hoti. Tato mudutarehi sotāpanno hoti (S.5.200).

Although aveccappasāda is associated with stream-entry, and with the phrase ‘The Blessed One is perfectly enlightened,’ the Cūḷahatthipadopama Sutta says one cannot in fact conclude that the Blessed One is perfectly enlightened until arahantship:

• And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.’
☸ Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṃ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti (M.1.184).

Doubt: what are the consequences?

The scriptures say that if one is unsure, doubtful, undecided about, and has no faith in

• the [perfection of the] Teacher’s [enlightenment]

• the [excellence of the] teaching

• the [excellent qualities of the] community of disciples

• the [excellence of the] training

then one’s mind does not incline to vigour, application, perseverance, and inward striving.
☸ idhāvuso bhikkhu satthari... dhamme... saṅghe... sikkhāya... kaṅkhati vicikicchati nādhimuccati na sampasīdati... tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccayā padhānāya (D.3.237).

In contrast, Venerable Sāriputta said a noble disciple who has faith [in the perfection of the Perfect One’s enlightenment] will dwell energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors; that he will be steadfast, unwavering in application [to the practice], not shirking the responsibility of [undertaking] spiritually wholesome factors.
☸ Saddhassa hi bhante ariyasāvakassa etaṃ pāṭikaṅkhaṃ: yaṃ āraddhaviriyo viharissati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu S.5.410).

Sometimes a noble disciple might abide negligently applied [to the practice] (ariyasāvako pamādavihārī hoti). Although he has unshakeable faith in the Buddha and the teaching, he is content with that faith, and does not make further effort for physical seclusion by day nor for solitary retreat at night.
☸ aveccappasādena santuṭṭho na uttariṃ vāyamati divā pavivekāya rattiṃ paṭisallānāya (S.5.398).

According to Venerable Sāriputta’s statement, this negligence is due to a relative lack of faith, or in other words, the fifth hindrance, doubt [about the excellence of the teaching]. Thus, even amongst stream-enterers, some have stronger faith than others, which can be seen in their levels of diligence.

Cause of doubt about the excellence of the teaching: craving

Doubt about the excellence of the teaching comes from craving (taṇhā):

• The ignorant Everyman... is unsure, doubtful, undecided about the [perfection of the] true teaching.
assutavā puthujjano... kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme

... That unsureness, doubt, and undecidedness about the [perfection of the] true teaching is an originated phenomenon.
☸ yā kho pana sā bhikkhave kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.

... What is the basis, origin, object of genesis and production of that originated phenomenon?
☸ So pana saṅkhāro kinnidāno kiṃsamudayo kiñjātiko kimpabhavoti

... When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises.
avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā

... That originated phenomenon is born from that
☸ tatojo so saṅkhāro (S.3.99).

Cause of doubt about the excellence of the teaching: improper contemplation

I do not see any one thing on account of which unarisen doubt [about the excellence of the teaching] arises, and arisen doubt [about the excellence of the teaching] increases and expands, as improper contemplation.
☸ Nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ bhikkhave ayoniso manasikāro

For one of improper contemplation, unarisen doubt [about the excellence of the teaching] arises, and arisen doubt [about the excellence of the teaching] increases and expands.
☸ Ayoniso bhikkhave manasikaroto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī ti (A.1.4).

I do not see any one thing on account of which unarisen doubt [about the excellence of the teaching] does not arise, and arisen doubt [about the excellence of the teaching] is abandoned, as proper contemplation.
☸ Nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṃ bhikkhave yoniso manasikāro

For one of proper contemplation unarisen doubt [about the excellence of the teaching], and arisen doubt [about the excellence of the teaching] is abandoned.
☸ Yoniso bhikkhave manasikaroto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī ti (A.1.4-5).

Overcoming doubt about the excellence of the teaching by meditation

Any unsureness [about the excellence of the teaching] in relation to what is experienced by oneself or by others, either here or in the world beyond, is completely abandoned by those who meditate, by those who are vigorously applied [to the practice], by those who live the religious life
☸ Yā kāci kaṅkhā idha vā huraṃ vā sakavediyā vā paravediyā vā
Jhāyino tā pajahanti sabbā ātāpino brahmacariyaṃ carantā ti (Ud.60).

Overcoming doubt about the excellence of the teaching by overcoming self-centredness

The Nissāraṇīya Sutta (A.3.291-2) says doubt [about the excellence of the teaching] persists as long as the notion “I am” has not vanished, which happens at arahantship (S.3.131). So, although the scriptures say that to enter first jhāna the five hindrances must first be suppressed (M.3.136; D.1.204), this can be only relatively true. According to the Nissāraṇīya Sutta, the hindrance of doubt is not properly suppressed before arahantship. Of course, this relative impurity of jhāna is maybe true for all five hindrances.

• If the notion “I am” has vanished, and one does not regard anything as “[in reality] what I am,”’ it is impossible, out of the question, that the arrow of doubt and uncertainty [about the excellence of the teaching] would plague your mind.
☸ aṭṭhānametaṃ āvuso anavakāso yaṃ asmī ti vigate ayamahamasmī ti asamanupassato atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassatī ti (D.3.250).

However, according to the Cūḷasaccaka Sutta, doubt about the excellence of the teaching can be suppressed before arahantship by contemplating the voidness of personal qualities [in the five aggregates], as follows:

―On what grounds is a disciple of Master Gotama one who practises his training system, who responds to his advice, who has overcome doubt [about the excellence of the teaching] (tiṇṇavicikiccho), one who is free of uncertainty [about the excellence of the teaching] (vigatakathaṅkatho), who has gained confidence [in the teaching], and abides no longer dependent on others regarding the [understanding of the] Teacher’s training system?
☸ Kittāvatā nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī ti

―A disciple of mine sees each of the five aggregates according to reality with perfect penetrative discernment: This is “not [in reality] mine,” this is “not [in reality] what I am,” this is “not my [absolute] Selfhood”
☸ Idha aggivessana mama sāvako yaṃ kiñci rūpaṃ... viññāṇaṃ atītānāgata paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya passati

―On what grounds is a bhikkhu an arahant with perceptually obscuring states destroyed, one who has fulfilled [the religious life], done what had to be done, laid down the burden, achieved his objective, destroyed the ties to individual existence, and is liberated [from perceptually obscuring states] through the complete knowledge [of things according to reality]?
☸ Kittāvatā pana bho gotama bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto ti?

―In this regard, having seen any kind of bodily form... field of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood,” a bhikkhu is liberated [from perceptually obscuring states] through being without grasping.
☸ Idha aggivessana bhikkhu yaṃ kiñci rūpaṃ atītānāgata paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre sannike vā sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.

Yā kāci vedanā... saññā... saṅkhārā... viññāṇaṃ... (M.1.235).

Overcoming doubt about the excellence of the teaching: seeing with penetrative discernment

―Bhikkhus, is doubt [about the excellence of the teaching] abandoned in one who perceives according to reality with perfect penetrative discernment: ‘This is brought about’?
☸ Bhūtamidan ti bhikkhave yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī ti

―Yes, bhante.

―Bhikkhus, is doubt [about the excellence of the teaching] abandoned in one who perceives according to reality with perfect penetrative discernment: ‘It is arisen with that as its nourishing condition’?
☸ Tadāhārasambhavan ti bhikkhave yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī ti

―Yes, bhante.

―Bhikkhus, is doubt [about the excellence of the teaching] abandoned in one who perceives according to reality with perfect penetrative discernment: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?
☸ Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhamman ti bhikkhave yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī ti

―Yes, bhante (M.1.260).

Doubt about the excellence of the teaching, the unexplained issues, and dogmatism

―Bhante, what is the cause and reason that doubt [about the excellence of the teaching] does not arise in the learned noble disciple on account of the unexplained issues?
☸ Ko nu kho bhante hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nūppajjati avyākatavatthusu

―To the learned noble disciple, through the ending of dogmatism, doubt [about the excellence of the teaching] does not arise on account of the unexplained issues
☸ diṭṭhinirodhā kho bhikkhu sutavato ariyasāvakassa vicikicchā nūppajjati avyākatavatthusu.

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.
☸ Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One does not exist after death: this is acquiescence in dogmatism,
☸ na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One both exists and does not exist after death: this is acquiescence in dogmatism,
☸ hoti ca na hoti ca tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

• Asserting that the Perfect One neither exists nor does not exist after death: this is acquiescence in dogmatism.
☸ neva hoti na na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ

The ignorant Everyman (assutavā puthujjano) does not discern

• dogmatism
☸ diṭṭhiṃ nappajānāti

• the origin of dogmatism
☸ diṭṭhisamudayaṃ nappajānāti

• the ending of dogmatism
☸ diṭṭhinirodhaṃ nappajānāti

• the practice leading to the ending of dogmatism
☸ diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti

For him dogmatism grows
☸ tassa sā diṭṭhi pavaḍḍhati

He is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is not freed, I declare, from suffering.
☸ So na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccati dukkhasmāti vadāmi.

The learned noble disciple discerns
☸ sutavā ca kho bhikkhu ariyasāvako

• dogmatism
☸ diṭṭhiṃ pajānāti

• the origin of dogmatism
☸ diṭṭhisamudayaṃ pajānāti

• the ending of dogmatism
☸ diṭṭhinirodhaṃ pajānāti

• the practice leading to the ending of dogmatism
☸ diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti

• For him, dogmatism ceases
☸ tassa sā diṭṭhi nirujjhati

• He is freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is freed, I declare, from suffering.
☸ So parimuccati jātiyā jarāmaraṇe sokehi paridevehi dukkhehi domanassehi upāyāyehi parimuccati dukkhasmāti vadāmi (A.4.69-70).

Doubt regarding the periods of the past, future, and present

The scriptures speak of ‘doubt about the periods of the past, future, and present,’ which makes better sense if taken as ‘doubt about the [nature of reality in the] periods of the past, future, and present,’ thus:

• Three states of unsureness: one is unsure, doubtful, undecided, unsettled, about the [nature of reality in the] periods of the past, the future, and the present
☸ Tisso kaṅkhā. Atītaṃ vā addhānaṃ... anāgataṃ vā addhānaṃ... etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati (D.3.217).

This interpretation is illustrated in the following conversation:

• If, headman, I were to teach you about the origination and vanishing of suffering with reference to the past, saying, ‘So it was in the past,’ unsureness about the [nature of reality in the] past might arise in you.
☸ Ahañce te gāmaṇi atītaṃ addhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ: evaṃ ahosi atītamaddhānan ti tatra te siyā kaṅkhā siyā vimati.

... And if I were to teach you about the origination and vanishing of suffering with reference to the future, saying, ‘So it will be in the future,’ unsureness about the [nature of reality in the] future might arise in you.
☸ Ahañce te gāmaṇi anāgatamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ. Evaṃ bhavissati anāgatamaddhānan ti tatrāpi te siyā kaṅkhā siyā vimati.

... Instead, headman, while I am sitting right here, and you are sitting right there, I will teach you about the origination and vanishing of suffering. Listen, pay careful attention, and I will speak.
☸ Api cāhaṃ gāmaṇi idheva nisinno ettha ca te nisinnassa dukkhassa samudayañca atthaṅgamañca desissāmi. Taṃ suṇāhi sādhukaṃ manasikarohi bhāsissāmī ti

Having shown the headman that suffering in the present stems from fondness and attachment in the present, the Buddha then extends the discussion to the past and future:

• Through this profound truth that is seen, understood, realised in the here and now, penetrated, you can deduce about the past and the future thus:
☸ Iminā tvaṃ gāmaṇi dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṃ nehi

... Whatever suffering arose in the past, all of it stemmed from fondness, with fondness as its basis; for fondness is the origin of suffering.
☸ yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati sabbantaṃ chandamūlakaṃ chandanidānaṃ chando hi mūlaṃ dukkhassa

... Whatever suffering will arise in the future, all of it will stem from fondness, with fondness as its basis; for fondness is the origin of suffering.
☸ yaṃ hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati sabbantaṃ chandamūlakaṃ chandanidānaṃ chando hi mūlaṃ dukkhassā ti (S.4.327).

Doubt [about the perfection of the Blessed One’s body]

Brahmans who searched the Buddha’s body for the thirty-two marks of a Great Man, which, for them, were signs of perfect enlightenment, of a Great Man, were always ‘doubtful’ about the two marks which were not immediately obvious. To make any sense, this unspecified doubt is best understood as ‘doubt [about the perfection of the Blessed One’s body],’ as these three examples show:

1) All thirty two of the marks that you have heard are the marks of a Great Man are to be found on my body. So, brahman, do not be unsure [about the perfection of the Blessed One’s body].
☸ Ye te dvattiṃsāti sutā mahāpurisalakkhaṇā
Sabbe te mama kāyasmiṃ. Mā te kaṅkhāhu brāhmaṇa (M.2.143).

2) Then Ambaṭṭha, the young brahman, while pacing back and forth with the Blessed One, looked for the thirty-two marks of a Great Man on the Blessed One's body, and could see all but two of them.
☸ Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasa kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve

... He was unsure, doubtful, undecided, unsettled [about the perfection of the Blessed One’s body] in respect of two of these marks: the sheathed genitals and the large tongue.
☸ Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati kosohite ca vatthaguyhe pahūtajivhatāya ca ;

... And so, being aware of this, the Blessed One arranged by psychic power that Ambaṭṭha could see his sheathed genitals, and then, sticking out his tongue, he licked both ears and both nostrils backwards and forwards, and covered the whole width of his forehead with his tongue.
☸ Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubho pi kaṇṇasotāni anumasi parimasi. Ubho pi nāsikāsotāni anumasi parimasi. Kevalampi naḷāṭamaṇḍalaṃ jivhāya chādesi.

... Then Ambaṭṭha thought: ‘The ascetic Gotama is possessed of all thirty-two marks of a Great Man, with all present and none missing.
☸ Atha kho ambaṭṭhassa māṇavassa etadahosi samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī ti (D.1.105-6).

Ajita’s quest: doubt [about the perfection of the Perfect One’s enlightenment]

The brahman Ajita was sent by his teacher to examine the Buddha as to whether he was perfectly enlightened or not, and to put him through a series of tests:

• ‘If he is the Enlightened One, one of unobstructed vision, he will answer in speech the questions you ask in your mind.’ (Sn.v.1005).

In this quest, Ajita used the word kaṅkhā and kaṅkhati which should be parenthesised as follows:

• Give a detailed account of Bāvari’s marks, best of men, the destroyer of unsureness. Let there be no unsureness in us [about the perfection of the Perfect One’s enlightenment].
☸ Lakkhaṇānaṃ pavicayaṃ, bāvarissa naruttama;
Kaṅkhacchida pakāsehi, mā no kaṅkhāyitaṃ ahu (Sn.v.1021).

Sakka’s Questions: doubt about the way of spiritual fulfilment, and of unfulfilment

The Buddha removed the arrow of doubt and uncertainty long lurking in Sakka, Lord of the Devas, through answering his four main questions plus six subsidiary questions (D.2.283). But doubt and uncertainty about what? The answer is found at the end of the conversation in the Sakkapañha Sutta, when Sakka explained the history of his inquiry:

• Thinking that ascetics living secludedly were enlightened, and that I should go and follow them, I had asked them, ‘What is the way of spiritual fulfilment? What is the way of spiritual unfulfilment?’ But when asked, they were unable to explain the relevant path and practices.
☸ Yassu maññāmi samaṇe pavivittavihārino;
Sambuddhā iti maññāno gacchāmi te upāsituṃ.
Kathaṃ ārādhanā hoti kathaṃ hoti virādhanā;
Iti puṭṭhā na sampāyanti magge paṭipadāsu ca (D.2.287).

This shows that the doubt and uncertainty long lurking in Sakka concerned the way of spiritual fulfilment (ārādhanā), and of unfulfilment (virādhanā). This qualification can therefore be parenthesised in translation. For example, after the Buddha answered each question, Sakka exclaimed:

• 'So it is, Blessed One, so it is, Sublime One. Having heard the Blessed One’s answer to my question, unsureness [about the way of spiritual fulfilment, and of unfulfilment] is overcome in me; uncertainty [about the way of spiritual fulfilment, and of unfulfilment] has disappeared!'
☸ Evametaṃ bhagavā evametaṃ sugata tiṇṇā me'ttha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā ti.

Likewise, Sakka’s exclamation at the end of the conversation can be rendered:

• Long I wandered, objective unfulfilled, doubtful and uncertain [about the way of spiritual fulfilment, and of unfulfilment], in quest of the Perfect One.
☸ Apariyositasaṅkappo vicikiccho kathaṅkathī.
Vicariṃ dīghamaddhānaṃ anvesanto tathāgataṃ (D.2.287).

Sakka’s four main questions are all consistent with an inquiry about the way of spiritual fulfilment, and of unfulfilment. They are as follows:

1) Because of what bond is it, that devas, humans, asuras, magical serpents, heavenly musicians and whatever other kinds there may be, although they wish to abide free of unfriendliness, violence, enmity, hostility, and uncordiality, why do they in fact abide with all these things?
☸ kiṃsaṃyojanā nu kho mārisa devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā te averā adaṇḍā asapattā avyāpajjhā viharemu averino ti iti ce nesaṃ hoti. Atha ca pana saverā sadaṇḍā sasapattā savyāpajjā viharanti saverino ti

2) How does he conduct himself, the bhikkhu who practises within the constraints of the rules of discipline?
☸ kathaṃ paṭipanno pana mārisa bhikkhu pātimokkhasaṃvarāya paṭipanno hotī ti

3) How does he conduct himself, the bhikkhu who applies himself to the restraint of the sense faculties [from grasping, through mindfulness]?
☸ kathaṃ paṭipanno pana mārisa bhikkhu indriyasaṃvarāya paṭipanno hotī ti

4) Do all ascetics and Brahmanists have the same doctrine, the same standard of discipline, the same aspiration, and pursue the same goal?
☸ sabbeva nu kho mārisa samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā ti (D.2.276-83).

Māra’s seventh army: doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]

Before his enlightenment, the Buddha was tempted by Māra to abandon his struggle. It was here that the Buddha said that Māra’s seventh army is doubt (Sattamī vicikicchā te, Sn.v.437). Usually we would call vicikicchā ‘doubt [about the excellence of the teaching].’ See IGPT sv Vicikicchā. But here, as yet, there is no Buddha or teaching. We therefore take the object of vicikicchā to be kusalesu dhammesu from this quote:

• Abandoning doubt [about the excellence of the teaching], he abides having overcome doubt [about the excellence of the teaching], with no uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors.
☸ Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu (M.3.136; D.1.204).

Accordingly, Māra’s seventh army is ‘doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]’. This also accords with the nature of the Buddha’s search at that time:

• Having gone forth [into the ascetic life] in search of what is spiritually wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma.’
☸ So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ (M.1.163).

Uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors

We used this quote in the section above:

• Abandoning doubt [about the excellence of the teaching], he abides having overcome doubt [about the excellence of the teaching], with no uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors. He cleanses his mind of doubt [about the excellence of the teaching].
☸ Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu. Vicikicchāya cittaṃ parisodheti (M.3.136; D.1.204).

We make two points:

1) Applying the same parentheses, i.e. ‘[significance of],’ would only be justified if ‘the teaching’ concerns ‘the abandoning of spiritually unwholesome factors and undertaking of spiritually wholesome factors.’ Which it does, says this quote:

• The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome; the purification of one’s mind: this is the training system of the Buddhas.
☸ Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhānaṃ sāsanaṃ (Dh.v.183).

2) According to our parenthesis, spiritually unwholesome factors are ‘abandoned’ and spiritually wholesome factors are ‘undertaken’. The parentheses come from these two quotes:

• The Blessed One praises the abandonment of spiritually unwholesome factors.
☸ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti (S.3.8).

• The Blessed One praises the undertaking of spiritually wholesome factors.
☸ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī ti (S.3.9).

Illustrations

Illustration: vicikicchā, doubt [about the excellence of the teaching]

The man ignorant of the path would ask the knowledgeable man a question about the path, and the latter would say: ‘Come, good man, this is the path. Go along it a little way and you will see a fork in the road. Avoid the left-hand branch and take the right-hand branch...

‘The man ignorant of the path’ represents the common man.
☸ puriso amaggakusalo ti kho tissa puthujjanassetaṃ adhivacanaṃ

‘The man knowledgeable about the path’ represents the Perfect One, the Arahant, the Perfectly Enlightened One.
☸ Puriso maggakusalo ti kho tissa tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa

‘The forked road’ represents doubt [about the excellence of the teaching].
☸ Dvidhāpatho ti kho tissa vicikicchāyetaṃ adhivacanaṃ

‘The left-hand branch’ represents the wrong eightfold path; that is, wrong view [of reality]... wrong inward collectedness.
☸ Vāmomaggo ti kho tissa aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ seyyathīdaṃ micchādiṭṭhiyā... micchāsamādhissa.

‘The right-hand branch’ represents the noble eightfold path; that is, right perception [of reality]... right inward collectedness.
☸ Dakkhiṇo maggo ti kho tissa ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ seyyathīdaṃ sammādiṭṭhiyā... sammāsamādhissa (S.3.108-9).

Illustration: vicikicchā, doubt [about the excellence of the teaching]

The hindrance of doubt [about the excellence of the teaching] produces spiritual blindness, uninsightfulness, ignorance [of things according to reality], is destructive of penetrative discernment, vexatious, and not conducive to the Untroubled.
☸ Vicikicchānīvaraṇaṃ bhikkhave andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhiyaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ (S.5.97).

Illustration: vicikicchā, doubt [about the excellence of the teaching]

Again, brahman, when one dwells with a mind absorbed in and overcome by doubt [about the excellence of the teaching], and one does not discern according to reality the escape from the arisen doubt [about the excellence of the teaching], on that occasion one neither knows nor sees [according to reality] one’s own good, nor the good of others, nor the good of both.
☸ Puna ca paraṃ brāhmaṇa yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena. Uppannassa ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti. Attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati. Paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati. Ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati (S.5.123-4).

Illustration: vicikicchā, doubt [about the excellence of the teaching]

This quote shows that doubt [about the excellence of the teaching] comes from clinging when one is assailed by entrenched perception and conception:

• For whatever the reason that entrenched perception and conception assail a man
☸ yatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti

... if there is found nothing there to be delighted in, welcomed, or clung to
☸ ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ

... this is the end of the proclivity to doubt [about the excellence of the teaching]
☸ esevanto vicikicchānusayānaṃ (M.1.109).

Illustration: kaṅkhī vecikicchī, unsure and doubtful [about the perfection of the Perfect One’s enlightenment]

[Sabhiya:]

‘Unsure and doubtful [about the perfection of the Perfect One’s enlightenment], I have come longing to ask [these] questions. Put an end to them for me. Being asked, answer my questions truthfully one by one.’
☸ Kaṅkhī vecikicchī āgamaṃ pañhe pucchituṃ abhikaṅkhamāno
Tes’antakaro bhavāhi pañhe me puṭṭho
Anupubbaṃ anudhammaṃ vyākarohi me (Sn.v.510).

COMMENT

Kaṅkhī vecikicchī: ‘Unsure and doubtful [about the perfection of the Perfect One’s enlightenment].’ The object of Sabhiya’s unsureness and doubt is unspecified, but there are two reasons we can say that his doubt is not ‘doubt about the questions’ (an expression which anyway is meaningless), but about the perfection of the Perfect One’s enlightenment.

1) The original purpose of the questions was not to discover their answers, but to find out under whom he should live the religious life.

2) It is indicated by the second sentence in this quote, beginning with ‘Certainly’ (addhā):

• The unsureness I formerly had [about the perfection of the Perfect One’s enlightenment], that you have dealt with, O Seer. Certainly you are a perfectly enlightened sage. There are no hindrances in you.
☸ Yā me kaṅkhā pure āsi taṃ me vyākāsi cakkhumā
Addhā munīsi sambuddho natthi nīvaraṇā tava (Sn.v.541).

Illustration: kaṅkho, unsureness [about the excellence of the teaching]

Having crossed to the Far Shore he is free of remissness in practising the teaching, and free of unsureness [about the excellence of the teaching].
☸ tiṇṇo ca pāraṃ akhilo akaṅkho (Sn.v.1059).

Illustration: kaṅkhī, unsure about the [perfection of the] true teaching; vicikicchī,doubtful about the [perfection of the] true teaching

Again, some person here is unsure, doubtful, undecided about the [perfection of the] true teaching.
☸ Puna ca paraṃ brāhmaṇa idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.

When he incurs a severe disease or illness, he thinks: 'Alas, I am unsure, doubtful, undecided about the [perfection of the] true teaching.
☸ Tamenaññataro gāḷho rogātaṅko phusati. Tassaññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti: kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhammo ti.

He grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment. This, too, is one subject to death who is frightened and terrified of death.
☸ So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayampi kho brāhmaṇa maraṇadhammo samāno bhāyati santāsaṃ āpajjati maraṇassa (A.2.174).

Illustration: kaṅkhā, unsureness about the [perfection of the] Perfect One’s [enlightenment]; vimati, uncertainty about the [perfection of the] Perfect One’s [enlightenment]

In the Sampasādaniya Sutta Venerable Sāriputta recounts, in sixteen ways, the Buddha’s unsurpassed ability to explain the teaching (etadānuttariyaṃ yathā bhagavā dhammaṃ deseti). Then the Buddha said:

• And therefore you, Sāriputta, should frequently repeat this systematic exposition of the teaching to the bhikkhus and bhikkhunīs, and to male and female lay-followers. And, by listening to such talk, any worthless persons’ unsureness or uncertainty about the [perfection of the] Perfect One’s [enlightenment] will be abandoned.
☸ tasmātiha tvaṃ sāriputta imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhunaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi sāriputta moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā tesamimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī ti (D.3.116).

Illustration: kaṅkhā, unsureness; vimati, uncertainty [about what I have said]

This will be a discourse by way of questions. Those who understand, should say ‘We understand.’ Those who do not understand, should say ‘We do not understand.’ Anyone who is unsure or uncertain [about what I have said] should ask me, ‘How is this, bhante? What is the meaning of this?.’
☸ paṭipucchakathā kho bhaginiyo bhavissati. Tattha ājānantīhi ājānāmātissa vacanīyaṃ na ājānantīhi na ājānāmātissa vacaniyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo: idaṃ bhante kathaṃ imassa kvattho ti (M.3.271).

Illustration: kaṅkhā, unsureness; vimati, uncertainty

On an Observance Day, a fourteenth, there is neither unsureness nor uncertainty among the general public as to whether the moon is not full or full, for the moon is then not full.
☸ tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā ūno nu kho cando puṇṇo nu kho cando ti atha kho ūno cando tveva hoti (M.3.276).

Illustration: kaṅkhā, unsureness; vimati, uncertainty

Suppose a man were knowledgeable about the sound of a conch. While walking along the highway he might hear the sound of a conch. He would not be at all unsure or uncertain about [the source of the sound]; rather, he would conclude: ‘That is indeed the sound of a conch.’
☸ Seyyathā pi bhikkhave puriso kusalo bherisaddassa. So addhānamagga paṭipanno bherisaddaṃ suṇeyya tassa na heva kho assa kaṅkhā vā vimati vā bherisaddo nu kho na nu kho bherisaddoti. Atha kho bherisaddotveva niṭṭhaṃ gaccheyya (A.2.185).

Illustration: kaṅkhā, unsureness; vimati, uncertainty

I am one of the Blessed One's white-robed female lay disciples who maintains perfect virtue. If anyone has any unsureness or uncertainty about [the truth of] this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. They can go and ask him.
☸ Yāvatā kho gahapati tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriṇiyo ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati suṃsumāragire bhesakalāvane migadāye taṃ bhagavantaṃ upasaṅkamitvā pucchatu (A.3.296).

Illustration: kaṅkhā, unsureness [about the excellence of the teaching]

Spiritual purification through [the purification of] one’s perception [of reality] is for the sake of spiritual purification through overcoming one’s unsureness [about the excellence of the teaching].
☸ Diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā.

Spiritual purification through overcoming one’s unsureness [about the excellence of the teaching] is for the sake of spiritual purification through knowledge and vision of what is the Path and what is not the Path.
☸ Kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā (M.1.149-150).

Illustration: kaṅkhā, unsureness [about the excellence of the teaching]

When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.
☸ Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti (Ud.1).

*Vijānata

Renderings

• vijānata: one who knows

• vijānata: one who understands [the teaching]

Introduction

Vijānata plus object

Vijānata associated with an object means ‘one who knows’ or ‘one who understands’:

• He mindfully conducts himself in such a way that when knowing a mentally known object or encountering a sense impression [within himself], [attachment] is exhausted not built up.
☸ Yathāssa vijānato dhammaṃ sevato vāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato (S.4.76).

Often it is linked to ‘the teaching,’ where it means ‘one who understands’:

• Long is the round of birth and death for the fool who does not understand the true teaching.
☸ Dīgho bālānaṃ saṃsāro saddhammaṃ avijānataṃ (Dh.v.60).

Vijānata minus object: parenthesising an object

Without an object, various passages show that vijānata’s object is ‘the teaching’:

• He listens but does not understand [the teaching], he looks but does not see [the nature of reality]. Though the teaching is being spoken, the fool does not understand the meaning.
☸ Suṇāti na vijānāti āloketi na passati
Dhammasmiṃ bhaññamānasmiṃ atthaṃ bālo na bujjhati (S.1.198).

• When the teaching has been so well explained, how can one who understands [it] be negligent [in practising it]?
☸ Evaṃ sudesite dhamme ko pamādo vijānataṃ (S.1.193).

Illustrations

Illustration: vijānataṃ, one who understands [the teaching]

For one who understands [the teaching], there is no bondage [to individual existence].
☸ natthi saṅgo vijānatan ti (Th.v.14).

Illustration: vijānata, one who understands [the teaching]

One who understands [the teaching] is worthy of a gift from those desiring merit.
☸ Puññamākaṅkhamānena deyyaṃ hoti vijānatāti (S.1.20).

Illustration: vijānato, one who understands [the teaching]

For one who is imperturbable, for one who understands [the teaching], there is no accumulated merit or demerit.
☸ Anejassa vijānato natthi kāci nisaṅkhiti (Sn.v.953).

Illustration: vijānataṃ, one who understands [the teaching]

‘One who is endowed with the three final knowledges, who is inwardly at peace, who has destroyed renewed states of individual existence, thus know, Vāseṭṭha, he is Brahmā. For one who understands [the teaching], he is Sakka [Lord of the Devas].’
☸ Tīhi vijjāhi sampanno santo khīṇapunabbhavo
Evaṃ vāseṭṭha jānāhi brahmā sakko vijānatan ti (Sn.v.656).

Illustration: vijānataṃ, understands [the teaching]

Perfect Ones, great Heroes, lead [others] by means of the true teaching. How could one who understands [the teaching] be jealous of those who lead [others] by the [true] teaching?
☸ Nayanti ve mahāvīrā saddhammena tathāgatā
Dhammena nayamānānaṃ kā usūyā vijānatan ti (S.1.127).

Illustration: vijānato, understands [the teaching]

The fool thinks victory is through speech, and speaks harshly. One who understands [the teaching knows that] victory is for the one who endures [his foe’s anger].
☸ Jayaṃ ve maññati bālo vācāya pharusaṃ bhaṇaṃ
Jayaṃ ve cassa taṃ hoti yā titikkhā vijānato (S.1.163).

Illustration: vijānatā, understand [the teaching]

For one who understands [the teaching], the night is for staying awake.
☸ Paṭijaggitumevesā ratti hoti vijānatā (Th.v.193).

*Viññāṇa

Renderings

• viññāṇa: consciousness

• viññāṇa: field of sensation

• viññāṇa: stream of consciousness

• viññāṇasota: stream of consciousness

• viññāṇa: mind

• viññāṇa: thought

• viññāBodily form... fields of sensationṇa: insight

• viññāṇa: ‘personal viññāṇa’ (Bhikkhu Sāti)

Introduction

Viññāṇa: mechanism by which sensation is made conscious

As a component of phassa, viññāṇa arises dependent on the association of the internal and external sense bases. For example:

• Dependent on the visual sense and visible objects, the visual field of sensation arises
☸ cakkhuñcāvuso paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ (M.1.111).

There are six fields of sensation corresponding to the six senses. We call these: the visual field of sensation, the auditory field of sensation, the olfactory field of sensation, the gustatory field of sensation, the tactile field of sensation, and the mental field of sensation (cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ, M.3.281).

Viññāṇakkhandha: fields of sensation

The phenomenon of viññāṇakkhandha is also ‘the fields of sensation,’ and is defined as that by which one discerns objects and sense impression, for instance different flavours (Quote 1, S.3.87) or pleasure and pain (Quote 2, M.1.292-3):

Quote 1)

• And why do you call it the fields of sensation? One knows therefore it is called the fields of sensation. And what does one know? One knows sour, one knows bitter, one knows pungent, one knows sweet, one knows sharp, one knows mild, one knows salty, one knows bland. ‘One knows,’ bhikkhus, therefore it is called the fields of sensation.
☸ Vijānātī ti kho bhikkhave tasmā viññāṇan ti vuccati. Kiñca vijānāti: ambilampi vijānāti tittakampi vijānāti kaṭukampi vijānāti madhurakampi vijānāti khārikampi vijānāti akhārikampi vijānāti loṇikampi vijānāti aloṇikampi vijānāti. Vijānātī ti kho bhikkhave tasmā viññāṇan ti vuccati (S.3.87).

Quote 2)

• One knows, one knows. Therefore fields of sensation is said. What does one know? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.
☸ Vijānāti vijānātī ti kho āvuso tasmā viññāṇan ti vuccati. Kiñca vijānāti sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti (M.1.292-3).

Viññāṇa: the instrument of knowledge

The instrumental case in the following quote (tena ca viññāṇena) shows that viññāṇa is the instrument through which one knows sensation.

• What does one know with that viññāṇa? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.
☸ Tena ca viññāṇena kiṃ vijānāti: sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti (M.3.242).

Viññāṇakkhandha = viññāṇa of phassa: Mahāhatthipadopama Sutta

The viññāṇa of the fifth aggregate is the viññāṇa of phassa. This can be demonstrated in three ways:

1) The Mahāhatthipadopama Sutta says:

• If the visual sense is operational and visible objects come into its range, and there is an operative interaction between them, then the appropriate class of viññāṇa is manifested... The viññāṇa in whatever is thus brought about comprises viññāṇūpādānakkhandha.’
☸ ajjhattikañce cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti tajjo ca samannāhāro hoti evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti... yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇūpādānakkhandhe saṅgahaṃ gacchati (M.1.190).

2) If the fifth aggregate was different from the viññāṇa of phassa, then the viññāṇa of phassa would have no aggregate to belong to. It is not material, so it could not belong to the first aggregate of bodily form. Nor could it belong to the three immaterial aggregates, because they depend on phassa:

• Sensation is the indispensible and necessary condition by which the aggregates of sense impression, perception, and mental factors are to be discerned.
☸ phasso hetu phasso paccayo vedanakkhandhassa... saññākkhandhassa... saṅkhārakkhandhassa paññāpanāya (M.3.17).

3) Viññāṇakkhandha and phasso have the same source, i.e. nāmarūpaṃ:

• Immaterial-factors-and-bodily-form is the indispensible and necessary condition by which the aggregate of the fields of sensation is to be discerned.
☸ nāmarūpaṃ hetu nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā ti (S.3.102).

• Sensation arises dependent on immaterial-factors-and-bodily-form.
☸ Nāmañca rūpañca paṭicca phasso (Sn.v.872).

Viññāṇakkhandha = viññāṇa of phassa: puzzling relationship to nāmarūpa

If the viññāṇa of the fifth aggregate is identical with the viññāṇa of phassa, then it must also arise from the six senses and their objects. But the quotes above say it arises from nāmarūpa. To explain this, we will now show that ‘nāmarūpa’ can mean the six senses and their objects because of the expression ‘external nāmarūpa’ which we now discuss.

External nāmarūpa + internal nāmarūpa = senses + objects

Our explanation is based on the following quote:

• There is this body and the external nāmarūpa. Thus is this dyad. Because of the dyad there is sensation.
☸ Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ. Itthetaṃ dvayaṃ. Dvayaṃ paṭicca phasso (S.2.24).

In this quote, ‘this body’ seems to stand for ‘internal nāmarūpa.’ The quote corresponds to the more common explanation:

• Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation.
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso (M.3.281).

‘The visual sense’ is the first of the six senses (ajjhattikāni āyatanāni, D.3.243), and ‘visible objects’ is the first of the six sense objects (bāhirāni āyatanāni, D.3.243).

By comparison of quotes, internal nāmarūpa corresponds to the six senses, and external nāmarūpa corresponds to the six sense objects. So when the scriptures say that ‘nāmarūpa is the indispensible and necessary condition by which the aggregate of the fields of sensation is to be discerned’ it is likely that nāmarūpa corresponds to the six senses and their objects.

Viññāṇa of paṭiccasamuppāda: stream of consciousness

In the context of paṭiccasamuppāda, we call viññāṇa the ‘stream of consciousness.’ Bodhi calls this ‘the underlying stream of consciousness which sustains personal continuity through a single life and threads together successive lives’ (CDB p.769 n.154). This viññāṇa arises in the mother’s womb and supports the development of nāmarūpa:

• If a stream of consciousness did not arise in the womb, would immaterial-factors-and-bodily-form develop there? No, bhante.
☸ viññāṇañca hi ānanda mātukucchismiṃ na okkamissatha api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā ti? No hetaṃ bhante (D.2.63).

• If the stream of consciousness of a young boy or girl were eradicated, would immaterial-factors-and-bodily-form grow, mature, and develop? No, bhante.
☸ viññāṇañca hi ānanda daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā ti? No hetaṃ bhante (D.2.63).

At death, this same viññāṇa finds a new place to establish itself (viññāṇaṃ patiṭṭhitan ti, S.1.122), and can be named after the individual it used to be, for example:

• The stream of consciousness of the noble young man Godhika
☸ godhikassa kulaputtassa viññāṇaṃ (S.1.122).

In arahants, because there is no rebirth, their viññāṇa is not established anywhere (appatiṭṭhitena viññāṇena parinibbuto ti). Other suttas say the viññāṇa is demolished (viññāṇaṃ uparujjhatī ti Sn.v.1111). The mysterious relationship between these two apparently equal events―’not established viññāṇa’ and ‘demolished viññāṇa’―is presumably no more to be resolved than the question as to whether an arahant continues to exist after death, or not.

Stream of consciousness: six streams

This viññāṇa is comprised of six streams (M.1.53; S.2.44). These streams are named in Pāli in the same way as the viññāṇa of phasso. We call these:

• the stream of visual consciousness
☸ cakkhuviññāṇaṃ

• the stream of auditory consciousness
☸ sotaviññāṇaṃ

• the stream of olfactory consciousness
☸ ghānaviññāṇaṃ

• the stream of gustatory consciousness
☸ jivhāviññāṇaṃ

• the stream of tactile consciousness
☸ kāyaviññāṇaṃ

• the stream of mental consciousness
☸ manoviññāṇaṃ

The stream of consciousness plays an important role in rebirth.

The stream of consciousness and rebirth

The stream of consciousness plays a key role in rebirth:

• For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving
☸ avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ

... the stream of consciousness is established in the low plane of existence
☸ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

... the stream of consciousness is established in the middle plane of existence
☸ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

... the stream of consciousness is established in the high plane of existence
☸ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ

In this way renewed states of individual existence and rebirth occur in the future
☸ evaṃ āyatiṃ punabbhavābhinibbatti hoti (A.1.223-4).

The stream of consciousness and kamma

The effect of kamma on the stream of consciousness is explained in this quote:

• Bhikkhus, if one who has acquiesced in uninsightfulness into reality undertakes a karmically consequential deed that is meritorious, his stream of consciousness is furnished with merit;
☸ Avijjāgatoyaṃ bhikkhave purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti puññopagaṃ hoti viññāṇaṃ.

• If he undertakes a karmically consequential deed that is demeritorious, his stream of consciousness is furnished with demerit;
☸ Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti apuññopagaṃ hoti viññāṇaṃ.

• If he undertakes a karmically consequential deed that is karmically neutral, his stream of consciousness is furnished with what is karmically neutral.
☸ Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.

... When a bhikkhu has abandoned uninsightfulness into reality and aroused insightfulness into reality, then, with the fading away of uninsightfulness into reality and the arising of insightfulness into reality, he does not undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral.
☸ Yato kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā so avijjāvirāgā vijjūppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti (S.2.82).

The stream of consciousness is liberated [from perceptually obscuring states]

Some suttas say that at arahantship, the stream of consciousness is liberated [from perceptually obscuring states], like this:

• Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.
☸ Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti

... When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].
☸ tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ (S.3.53).

Being thus liberated it is inwardly stable
☸ Vimuttattā ṭhitaṃ

Being inwardly stable it is inwardly at peace
☸ Ṭhitattā santusitaṃ

Being inwardly at peace, he is not agitated
☸ Santusitattā na paritassati.

Being not agitated, he realises the Untroubled for himself.
☸ Aparitassaṃ paccattaṃ yeva parinibbāyati (S.3.54).

Vimuttaṃ, ṭhitaṃ, and santusitaṃ are neuter singulars in agreement with viññāṇaṃ. But paritassati seems to refer to the individual who is individually liberated.

In other suttas, the same process is described, but where the liberated entity is the citta, or the bhikkhu:

• If a bhikkhu’s mind is unattached to bodily form... the fields of sensation, it is liberated from perceptually obscuring states through being without grasping.
☸ Rūpadhātuyā... viññāṇadhātuyā ce bhikkhave bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi (S.3.45).

• When a bhikkhu sees it thus according to reality with perfect penetrative discernment, he is liberated [from perceptually obscuring states] through being without grasping.
☸ bhikkhu... evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti (M.1.235).

In the latter case, vimutto is masculine singular in agreement with bhikkhu.

The stream of consciousness ceases with arahantship

Arahants have no stream of consciousness because they are free of karmically consequential deeds:

―What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed, undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?

―No, bhante.

When there are utterly no karmically consequential deeds, with the ending of karmically consequential deeds, would the stream of consciousness be discerned?
☸ Sabbaso vā pana saṅkhāresu asati saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā ti?

―No, bhante.

―When there is utterly no stream of consciousness, with the ending of the stream of consciousness, would immaterial-factors-and-bodily-form be discerned?
☸ Sabbaso vā pana viññāṇe asati viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā ti?

―No, bhante (S.2.83).

Viññāṇasota: stream of consciousness

The suttas say that viññāṇasotaṃ is a stream that is established in this world and the world beyond, which is indistinguishable from the stream of consciousness. Viññāṇa is apparently an abbreviation for viññāṇasotaṃ.

• He comes to know man’s stream of consciousness as an unbroken stream that is established in both this world and the world beyond. That is the third attainment of vision [of things according to reality].
☸ purisassa ca viññāṇasotaṃ pajānāti ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitaṃ ca. Ayaṃ tatiyā dassanasamāpatti (D.3.105).

• He comes to know man’s stream of consciousness as an unbroken stream that is established neither in this world nor in the world beyond. That is the fourth attainment of vision [of things according to reality].
☸ purisassa ca viññāṇasotaṃ pajānāti ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṃ catutthā dassanasamāpatti (D.3.105).

This is therefore an ‘unestablished stream,’ which we now discuss.

Stream of consciousness that is not established in arahants

The last paragraph presumably refers to arahants because the arahants viññāṇa is not established anywhere. For example, when the arahant Godhika died, the Buddha said that with the stream of consciousness unestablished, the noble young man Godhika had passed away to the Untroubled-without-residue’ (appatiṭṭhitena ca bhikkhave viññāṇena godhiko kulaputto parinibbutoti) (S.1.122).

It is easily understandable how the viññāṇa of a living arahant could be called ‘unestablished,’ because the arahant still has a stream of sense impression but no sense of a personal identity. But after his death, the issue of an unestablished viññāṇa is inexplicable, because other suttas say the arahant’s viññāṇa is demolished (viññāṇaṃ uparujjhatī ti Sn.v.1111). We have noted this problem above. It is one of the unexplained issues (avyākatavatthū, A.4.68-70).

Refining of consciousness

Consciousness (viññāṇaṃ) becomes purified and refined when one detaches the mind (cittaṃ) from the material phenomena through seeing them as being void of personal qualities:

• The internal Solidness Phenomenon and the external Solidness Phenomenon are simply the Solidness Phenomenon, which should be seen according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”’
☸ Yā ceva kho pana ajjhattikā paṭhavīdhātu yā ca bāhirā paṭhavīdhātu paṭhavīdhāturevesā taṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

... When one sees it thus according to reality with perfect penetrative discernment, one is disillusioned with the Solidness Phenomenon and one detaches the mind from the Solidness Phenomenon
☸ Evametaṃ yathābhūtaṃ sammappaññāya disvā paṭhavīdhātuyā nibbindati paṭhavīdhātuyā cittaṃ virājeti

... and similarly for the Liquidness Phenomenon, Warmth Phenomenon, Gaseousness Phenomenon, Space Element.

... Then there remains only consciousness, purified and refined
☸ Athāparaṃ viññāṇaṃ yeva avasissati parisuddhaṃ pariyodātaṃ.

What does one know with that consciousness? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.
☸ Tena ca viññāṇena kiṃ vijānāti: sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti (M.3.242).

Boundless consciousness

Viññāṇa can be used as a kasiṇa object (viññāṇakasiṇa) and stands in contrast to the kasiṇas of earth, water, fire, wind, blue, yellow, red, white, space. Therefore we again call it consciousness. Thus one perceives the kasiṇa of consciousness extending above, below, and across from oneself, with no subject/object duality and without limitation (viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ A.5.60).

Boundless consciousness: sphere of meditation

Boundless consciousness is a sphere of meditation, perhaps similar to the viññāṇakasiṇa. To enter the state of awareness of boundless consciousness a bhikkhu must completely transcend the state of awareness of boundless space, and enter and abide in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless
☸ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇan ti viññāṇañcākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇan ti viññāṇañcāyatanaṃ upasampajja viharati (M.2.13).

Boundless consciousness: station for the stream of consciousness

The state of awareness of boundless consciousness is the sixth station for the stream of consciousness.

• There are beings, Ānanda, that, by completely transcending the state of awareness of boundless space, arise in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless. This is the sixth station for the stream of consciousness.
☸ Santānanda sattā sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇan ti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhā viññāṇaṭṭhiti (D.2.69).

Viññāṇa: Mind

Viññāṇa is used to mean mind:

• The ignorant Everyman considers bodily form to be the [absolute] Selfhood, or the [absolute] Selfhood to be corporeal. If that bodily form changes and alters, his mind is preoccupied with the change.
☸ Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti (M.3.227).

• If a bhikkhu sees a visible object via the visual sense, and his mind pursues the phantasm of the visible object (rūpanimittānusāri viññāṇaṃ hoti)... then his mind is called ‘distracted and scattered externally (bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati (M.3.225).

• There are, Lord of the Devas, visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. If a bhikkhu takes delight in them, welcomes them, and persists in cleaving to them, then the mind is attached to them (tannissitaṃ viññāṇaṃ hoti). That is grasping.
☸ Santi kho devānaminda cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ (S.4.102).

Viññāṇa: Thoughts

Viññāṇa is used in the plural to mean ‘thoughts’ (viññāṇānaṃ):

• (The eightfold path) causes the thunderbolt of knowledge [of things according to reality] to fall on thoughts which have been taken hold of.
☸ Viññāṇānaṃ pariggahe ñāṇavajīranipātino (Th.v.419).

Viññāṇa: Insight

Viññāṇa can mean insight:

• Wanting insight into the teaching, one should associate with a disciple of the Buddha who has great learning, who is an expert in the teaching, and who is wise.
☸ Bahussutaṃ dhammadharaṃ sappaññaṃ buddhasāvakaṃ dhammaviññāṇamākaṅkhaṃ taṃ bhajetha tathāvidhaṃ (Th.v.1035).

• I thought, ‘By this practice of austerities, I have not attained any superhuman attainment of knowledge and vision worthy of the Noble Ones. Could there be another path to enlightenment? (siyā nu kho añño maggo bodhāyā ti).

... Then something occurred to me. Once, while my Sakyan father was working, while I was sitting in the cool shade of a roseapple tree, secluded from sensuous pleasures and spiritually unwholesome factors, and having entered and abided in the first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors], I recalled asking myself ‘Could this be the way to enlightenment’ (siyā nu kho eso maggo bodhāyā ti).
Tassa mayhaṃ aggivessana etadahosi abhijānāmi kho paṇāhaṃ pitusakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyāti.

... Following that memory came the insight
☸ tassa mayhaṃ aggivessana satānusāriviññāṇaṃ ahosi

... ‘This indeed is the way to enlightenment’
☸ esova maggo bodhāyā ti (M.1.246).

Personal viññāṇa: the bhikkhu Sāti

The bhikkhu Sāti used the term viññāṇa to indicate his idea of a personal viññāṇa, calling it tadevidaṃ viññāṇaṃ. This stands opposed to what the Buddha called ‘dependently arisen viññāṇa’ (paṭiccasamuppannaṃ viññāṇaṃ) in the following conversation:

―Bhante, as I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another’
☸ ahaṃ bhante bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan ti.

―What is that viññāṇa, Sāti?
☸ Katamaṃ taṃ sāti viññāṇan ti

―Bhante, it is that which speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds
☸ yvāyaṃ bhante vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī ti

―Worthless man, to whom indeed have you known me to explain the teaching that way? Worthless man, have I not in many ways stated that viññāṇa is dependently arisen; and that without necessary conditions there is no arising of viññāṇa.
☸ anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ aññatra paccayā natthi viññāṇassa sambhavo ti (M.1.258).

Illustrations

Illustration: fields of sensation

The sixfold body of fields of sensation should be understood.

• Dependent on the visual sense and visible objects, the visual field of sensation arises
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ

• Dependent on the auditory sense and audible objects, the auditory field of sensation arises
☸ Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ

• Dependent on the olfactory sense and smellable objects, the olfactory field of sensation arises
☸ Ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ

• Dependent on the gustatory sense and tasteable objects, the gustatory field of sensation arises
☸ Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ

• Dependent on the tactile sense and tangible objects, the tactile field of sensation arises
☸ Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ

• Dependent on the mental sense and mentally known objects, the mental field of sensation arises
☸ Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ (M.3.281).

Illustration: stream of consciousness

And what is the stream of consciousness (viññāṇaṃ)?
☸ Katamañca bhikkhave viññāṇaṃ?

There are these six streams of consciousness:
☸ Chayime bhikkhave viññāṇakāyā

• the stream of visual consciousness
☸ cakkhuviññāṇaṃ

• the stream of auditory consciousness
☸ sotaviññāṇaṃ

• the stream of olfactory consciousness
☸ ghānaviññāṇaṃ

• the stream of gustatory consciousness
☸ jivhāviññāṇaṃ

• the stream of tactile consciousness
☸ kāyaviññāṇaṃ

• the stream of mental consciousness
☸ manoviññāṇaṃ (S.2.2-4).

Illustration: stream of consciousness

“Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

When there is what, does immaterial-factors-and-bodily-form arise? What is immaterial-factors-and-bodily-form dependent on?
☸ kimhi nu kho sati nāmarūpaṃ hoti. Kiṃ paccayā nāmarūpan ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment
☸ Tassa mayhaṃ bhikkhave yoniso manasikārā ahu paññāya abhisamayo ti

When there is the stream of consciousness, immaterial-factors-and-bodily-form arises. Immaterial-factors-and-bodily-form arises dependent on the stream of consciousness.
☸ viññāṇe kho sati nāmarūpaṃ hoti viññāṇapaccayā nāmarūpan ti

“Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

When there is what, does the stream of consciousness arise? What is the stream of consciousness dependent on?
☸ kimhi nu kho sati viññāṇaṃ hoti. Kiṃ paccayā viññāṇan ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment
☸ Tassa mayhaṃ bhikkhave yoniso manasikārā ahu paññāya abhisamayo:

When there is immaterial-factors-and-bodily-form, the stream of consciousness arises. The stream of consciousness arises dependent on immaterial-factors-and-bodily-form.
☸ nāmarūpe kho sati viññāṇaṃ hoti nāmarūpapaccayā viññāṇan ti

“Then it occurred to me:
☸ tassa mayhaṃ bhikkhave etadahosi

The stream of consciousness turns back at immaterial-factors-and-bodily-form; it does not go further
☸ paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā nāparaṃ gacchati

On account of this one can be born, age and die, pass away and be reborn
☸ Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Namely through the stream of consciousness being dependent on immaterial-factors-and-bodily-form; and immaterial-factors-and-bodily-form being dependent on the stream of consciousness.
☸ yadidaṃ nāmarūpapaccayā viññāṇaṃ viññāṇapaccayā nāmarūpaṃ (S.2.104).

Illustration: stream of consciousness

With the ending of immaterial-factors-and-bodily-form comes the ending of the stream of consciousness.
☸ nāmarūpanirodhā viññāṇanirodho (D.2.35).

Illustration: stream of consciousness

“Bhikkhus, one who is full of attachment is unliberated; one who is free of attachment is liberated.
☸ Upayo bhikkhave avimutto anupayo vimutto.

The stream of consciousness (viññāṇaṃ) while standing, might stand clinging to bodily form (rūpūpayaṃ); with bodily form as its basis (rūpārammaṇaṃ) established on bodily form (rūpappatiṭṭhaṃ) with a sprinkling of spiritually fettering delight, it might [egoistically] grow, mature, and develop.
☸ rūpūpayaṃ vā bhikkhave viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷahiṃ vepullaṃ āpajjeyya

Bhikkhus, one who is full of attachment is unliberated; one who is free of attachment is liberated. The stream of consciousness, while standing, might stand

• clinging to sense impression (vedanūpayaṃ)...

• clinging to perception (saññūpayaṃ)...

• clinging to mental factors (saṅkhārūpayaṃ)...

• With them as its basis, established on them, with a sprinkling of spiritually fettering delight, the stream of consciousness might [egoistically] grow, mature, and develop (S.3.53).

Comment:

The first four aggregates are called catasso viññāṇaṭṭhitiyo (D.3.228).

Illustration: the stream of consciousness

Bhikkhus, though someone might say: ‘Apart from bodily form, apart from sense impression, apart from conception, apart from mental factors, I will make known the coming and going of the stream of consciousness, its transmigration, its [egoistic] growth, maturation, and development,’ that would be impossible.
☸ Yo bhikkhave evaṃ vadeyya: ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā uppattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmīti netaṃ ṭhānaṃ vijjati (S.3.53).

Illustration: stream of consciousness and arahantship

Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.
☸ Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti

If he has abandoned attachment

• to the phenomenon of sense impression...

• to the phenomenon of perception...

• to the phenomenon of mental factors...

• to the phenomenon of fields of sensation,

with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.
☸ vedanādhātuyā .. saññādhātuyā... saṅkhāradhātuyā... viññāṇadhātuyā ce bhikkhave bhikkhunā rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti

... When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].
☸ tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ (S.3.53).

Illustration: stream of consciousness

How is the stream of consciousness destroyed for one who is mindful, for one living the religious life? Having come to ask the Blessed One, let us hear that word of yours.
☸ Kathaṃ satassa carato viññāṇaṃ uparujjhati
Bhagavantaṃ puṭṭhumāgamma taṃ suṇoma vaco tava.

For one who is mindful, for one living the religious life, if he does not take delight in sense impression either internally or externally, in this way his stream of consciousness is destroyed.
☸ Ajjhattañca bahiddhā ca vedanaṃ nābhinandito
Evaṃ satassa carato viññāṇaṃ uparujjhatī ti (Sn.v.1110-11).

Illustration: stream of consciousness

Bhikkhus, when the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind, they do not find [anything of which they could say]: ‘The stream of consciousness of the Perfect One is attached to this. For what reason? The Perfect One is untraceable even in this lifetime, I declare.
☸ evaṃ vimuttacittaṃ kho bhikkhave bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti idaṃ nissitaṃ tathāgatassa viññāṇan ti. Taṃ kissa hetu? Diṭṭhevāhaṃ bhikkhave dhamme tathāgataṃ ananuvejjoti vadāmi (M.1.140).

Illustration: consciousness

Not long, indeed, till it will rest, this [wretched human] body here, beneath the clod, discarded, void of consciousness, like a useless block of wood.
☸ Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
Chuddho apetaviññāṇo niratthaṃ va kaliṅgaraṃ (Dh.v.41).

Illustration: consciousness

This my body is material, made of the four great material phenomena, arisen from parents, and fed on rice and gruel. It is unlasting, and is liable to be injured, abraded, broken, and demolished. And this is my consciousness which is connected and bound to it.
☸ ayaṃ kho me kāyo rūpī cātummahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan ti (D.1.76).

Illustration: consciousness

Six elements
☸ cha dhātuyo

• the Solidness Phenomenon
☸ paṭhavīdhātu

• the Liquidness Phenomenon
☸ āpodhātu

• the Warmth Phenomenon
☸ tejodhātu

• the Gaseousness Phenomenon
☸ vāyodhātu

• the Space Element
☸ ākāsadhātu

• the Consciousness Element
☸ viññāṇadhātu (D.3.247).

Illustration: Consciousness

Bhikkhus, fondness and attachment regarding the Solidness Phenomenon... the Liquidness Phenomenon... the Warmth Phenomenon... the Gaseousness Phenomenon... the Space Element... the Consciousness Element is a spiritual defilement.
☸ Yo bhikkhave paṭhavidhātuyā chandarāgo cittasse'so upakkileso. Yo āpodhātuyā chandarāgo cittasse'so upakkileso yo tejodhātuyā chandarāgo cittasse'so upakkileso yo vāyodhātuyā chandarāgo cittasse 'so upakkileso yo ākāsadhātuyā chandarāgo cittasse'so upakkilesoyo viññāṇadhātuyā chandarāgo cittasse'so upakkileso (S.3.232).

Illustration: consciousness

When this [wretched human] body is bereft of three states―vitality, warmth, and consciousness―it is then discarded and forsaken, left lying senseless like a log.
Yadā kho āvuso imaṃ kāyaṃ tayo dhammā jahanti āyu usmā ca viññāṇaṃ athāyaṃ kāyo ujjhito avakkhitto seti yathā kaṭṭhaṃ acetananti (M.1.296).

Illustration: consciousness

When in his mother’s womb the first thought has arisen, the first consciousness manifested, his birth is (to be reckoned) from that time.
☸ Yaṃ bhikkhave mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti (Vin.1.93).

*Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ

Renderings

• viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ: the mind with no attribute, boundless, altogether free of defilement

Introduction

Viññāṇaṃ anidassanaṃ = saññāvedayitanirodha

Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ occurs in the scriptures twice (D.1.223; M.1.329). Its meaning is unsettled. We will show here that it means the ending of perception and sense impression (saññāvedayitanirodha). Let us examine the phrase step by step.

1) The phrase cannot mean nibbāna because although anidassanaṃ is indeed a synonym for nibbāna (S.4.370), nibbāna is never elsewhere in the scriptures called viññāṇaṃ; and furthermore, nibbāna is never described as sabbato pabhaṃ. See synonyms of nibbāna at S.4.368-373.

2) In the scriptures pabhassara is commonly linked to cittaṃ. For example:

• the mind is pliable and workable and radiant
☸ cittaṃ mudu ca kammaniyañca pabhassarañca (A.3.16-17).

That the related word pabhaṃ is linked in our verse to viññāṇaṃ suggests that viññāṇaṃ is the phenomenon more usually known as cittaṃ. This is not greatly surprising because the two words are already used as synonyms elsewhere in the scriptures. For example:

• That which is called ‘mind’ or ‘cognition’ or ‘consciousness’ arises as one thing and ceases as another by day and by night.
☸ Yañca kho etaṃ bhikkhave vuccati cittaṃ iti pi mano iti pi viññāṇaṃ iti pi taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati (S.2.95).

Therefore the viññāṇaṃ in our phrase might make more sense if understood as cittaṃ. Accordingly, we will call it ‘mind.’

3) Anidassanaṃ can mean invisible. For example:

• Because empty space is formless and invisible; it is not easy to draw pictures there
☸ ākāso arūpī anidassano tattha na sukaraṃ rūpaṃ likhituṃ (M.1.127).

However, PED gives nine meanings to nidassana including ‘attribute.’ Therefore we render anidassana as ‘with no attribute.’

4) If viññāṇaṃ has no attribute, then sabbato pabhaṃ cannot rationally be rendered as ‘altogether radiant.’ We therefore adopt the via negativa approach. This is easily accomplished because in the scriptures pabhassara means liberation from defilement. For example:

• The mind is intrinsically radiant: it is defiled by extrinsic defilements
☸ Pabhassaramidaṃ bhikkhave cittaṃ tañca kho āgantukehi upakkilesehi upakkiliṭṭhan ti (A.1.10).

Therefore sabbato pabhaṃ can be rendered as ‘altogether free of defilement.’ This is compatible with ‘having no attribute.’

5) Our phrase is associated with the ending of all phenomena because it is linked in its two references to these two statements:

a) Here immaterial-factors-and-bodily-form is completely ended
☸ Ettha nāmañca rūpañca asesaṃ uparujjhati (D.1.223).

b) It is not reached by the totality of everything
☸ sabbassa sabbattena ananubhūtaṃ (M.1.329).

These statements both suggest our phrase means the ending of perception and sense impression (saññāvedayitanirodha) because:

a) Nāma includes sense impression and perception
☸ Vedanā saññā cetanā phasso manasikāro idaṃ vuccatāvuso nāmaṃ (M.1.53).

b) ‘Everything’ (sabba) by definition includes ‘whatever sense impression that arises due to mental sensation’ (yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ, S.4.27).

Therefore our phrase implies a state ‘not reached by’ sense impression.

6) Our phrase is part of a five-line verse, which is quoted in full in the Illustrations below. The last line of that verse includes the term ‘the ending of viññāṇa’ (viññāṇassa nirodhena) (D.1.223). So whereas we are researching the meaning of ‘viññāṇa with no attribute’ (viññāṇaṃ anidassanaṃ), we are faced with the fact that it is equivalent to the ending of viññāṇa. This appears to be a combination of incompatible terms, unless the two viññāṇas have different meanings. Since we have already decided to call viññāṇaṃ anidassanaṃ ‘mind with no attribute,’ let us now quickly settle the meaning of the ‘ending of viññāṇa.’

7) Since we have agreed that viññāṇaṃ anidassanaṃ concerns the ending of perception and sense impression (saññāvedayitanirodha), therefore viññāṇassa nirodhena means saññāvedayitanirodhena, the ending of perception and sense impression.

In conclusion, the mind with no attribute means the ending of perception and sense impression.

Not to be confused: tadāyatanaṃ

Viññāṇaṃ anidassanaṃ should not be confused with the following quote in which these three phrases show that nibbāna is meant:

1) supreme state of deliverance

2) no foundation

3) truly the end of suffering

The quote is this:

• There is that supreme state of deliverance where there is neither solidness, liquidness, warmth, nor gaseousness; no state of awareness of boundless space, no state of awareness of boundless consciousness, no state of awareness of nonexistence, no state of awareness neither having nor lacking perception; neither this world, nor a world beyond, nor both; neither sun nor moon. There, I declare, there is no coming, no going, no staying, no passing away, no being reborn. It is neither fixed, nor moving, and has no foundation. This is truly the end of suffering.
☸ Atthi bhikkhave tadāyatanaṃ yattha neva paṭhavī na āpo na tejo na vāyo na ākāsānañcāyatanaṃ na viññāṇañcāyatanaṃ na ākiñcaññāyatanaṃ na nevasaññānāsaññāyatanaṃ nāyaṃ loko na paraloko na ubho candimasūriyā. Tatrāpāhaṃ bhikkhave neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ; appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ. Esevanto dukkhassā ti (Ud.80).

Illustrations

Illustration: viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ

The mind with no attribute, boundless, altogether free of defilement: that is not reached by the solidness of earth, the liquidness of water, the warmth of fire, the gaseousness of wind... the totality of everything.
☸ Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ taṃ paṭhaviyā paṭhavattena ananubhūtaṃ āpassa āpattena ananubhūtaṃ tejassa tejattena ananubhūtaṃ vāyassa vāyattena ananubhūtaṃ... sabbassa sabbattena ananubhūtaṃ (M.1.329).

Illustration: viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ

The mind with no attribute, boundless, altogether free of defilement:
☸ Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ

Here liquidness, solidness, warmth, and gaseousness have no footing;
☸ Ettha āpo ca paṭhavī tejo vāyo na gādhati

Here long and short, small and large, fair and foul, and immaterial-factors-and-bodily-form are completely ended.
☸ Ettha dīghañca rassañca aṇuṃthūlaṃ subhāsubhaṃ;
Ettha nāmañca rūpañca asesaṃ uparujjhati

Through the ending of perception and sense impression, these are thereby completely ended.
☸ Viññāṇassa nirodhena etthetaṃ uparujjhatī ti (D.1.223).

*Vinaya; Vineti

Renderings

• vineti: to dispel

• vineti: to eliminate

• vineti: to allay

• vineti: to instruct

• vineti: to train

• vineti: to discipline

• vinaya: acquittal

• vinaya: elimination

• vinaya: the discipline

• vinaya: training system

Introduction:

Vineyya: absolutive and optative

Vineyya is both an absolutive (‘having eliminated’) and an optative (‘should dispel):

• having eliminated greed and dejection .
☸ vineyya loke abhijjhādomanassaṃ (D.2.94).

• one should dispel lamentation
☸ vineyya paridevitaṃ (Sn.v.590).

Vinaya: training system

That vinaya can mean ‘training system’ is most obvious in relation to lay people. For example, when Sigālaka was venerating the six directions, the Buddha told him:

―But, young man, that is not how the six directions would be venerated in the Noble One’s training system.
☸ Na kho gahapatiputta ariyassa vinaye evaṃ chaddisā namassitabbā ti (D.3.180).

It is also more obvious when it occurs without ‘dhamma’:

• So, too, whatever in the world [of phenomena] is agreeable and pleasing is called a thorn in the [terminology of the] Noble One’s training system.
☸ evaṃ kho bhikkhave yaṃ loke piyarūpaṃ sātarūpaṃ ayaṃ vuccati ariyassa vinaye kaṇṭako (S.4.189).

Dhammavinaya occurring together can mean ‘the teaching and discipline’:

• The teaching and discipline that I have explained and established will, after my passing, be your teacher.
☸ Yo kho ānanda mayā dhammo ca vinayo ca desito paññatto so vo mamaccayena satthā ti (D.2.154).

But dhammavinaya occurring together can also mean ‘teaching and training system’:

• I am one of the Blessed One's white-robed female lay disciples who have attained a foothold... in this teaching and training system.
☸ Yāvatā kho gahapati tassa bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye... ahaṃ tāsaṃ aññatarā (A.3.297).

Illustrations

Illustration: vinayetha, eliminate

You must completely eliminate grasping and craving
☸ Ādānataṇhaṃ vinayetha sabbaṃ (Sn.v.1103).

Illustration: vinayanti, eliminate

The world’s attractive things remain as they are
☸ Tiṭṭhanti citrāni tatheva loke

The wise eliminate their hankering for them
☸ Athettha dhīrā vinayanti chandan ti (A.3.411).

Illustration: vinayetha, eliminate

A bhikkhu should eliminate his attachment to sensuous pleasures, whether human or divine.
☸ Rāgaṃ vinayetha mānusesu dibbesu kāmesu vāpi bhikkhu (Sn.v.361).

Illustration: vinaya, eliminate

Eliminate greed for sensuous pleasure.
☸ Kāmesu vinaya gedhaṃ (Sn.v.1098).

Illustration: vinayassu, dispel

Dispel your unsureness about me, [about whether or not I am the Enlightened One]. Be decided about me, brahman.
☸ vinayassu mayi kaṅkhaṃ. Adhimuccassu brāhmaṇa (Sn.v.559).

Illustration: vinetuṃ, allay

I can allay my thirst with water, whey, porridge, or soup.
☸ sakkā kho me ayaṃ surāpipāsitā pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ matthaloṇikāya vā vinetuṃ loṇasovīrakena vā vinetuṃ (S.2.111).

Illustration: avinīto, uninstructed

The ignorant Everyman, who has no regard for the Noble Ones or for spiritually outstanding people, and who is ignorant of and uninstructed in their teaching, considers bodily form to be the [absolute] Selfhood.
☸ Idha gahapati assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati (S.4.286-7).

Illustration: vinessatī, instruct

Today the Blessed One will instruct Venerable Rāhula further in the destruction of perceptually obscuring states
☸ ajja bhagavā āyasmantaṃ rāhuḷaṃ uttariṃ āsavānaṃ khaye vinessatī ti (S.4.105).

Illustration: vinesi, discipline

―Kesi, how do you discipline a horse-in-training?
☸ Kathaṃ pana tvaṃ kesī assadammaṃ vinesī ti?

―Bhante, I discipline one horse mildly, another harshly, and another both mildly and harshly.
☸ Ahaṃ kho bhante assadammaṃ saṇhenapi vinemi pharusenapi vinemi saṇhapharusenapi vinemī ti.

―But, Kesi, if a horse-in-training won't submit to mild discipline, nor harsh discipline, nor mild and harsh discipline, how do you deal with him?
☸ Sace te kesi assadammo saṇhenapi vinayaṃ na upeti pharusenapi vinayaṃ na upeti saṇhapharusenapi vinayaṃ na upeti kinti naṃ karosī ti? (A.2.112).

Illustration: vinītā, trained

Now, bhante, the Blessed One has female lay-follower disciples who are competent, trained, accomplished.
☸ Santi kho pana bhante etarahi upāsikā bhagavato sāvikā viyattā vinītā visāradā (Ud.64).

Illustration: vinetuṃ, train

They will offer others formal spiritual support but will not be able to train them in the higher virtue, the higher mental states, and the higher penetrative discernment.
☸ Aññesaṃ nissayaṃ dassanti. Te na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya (A.3.106).

Illustration: vinayo, acquittal

Bhikkhus, there are these seven procedures for quelling and settling disciplinary issues that have arisen. Which seven?
☸ Sattime bhikkhave adhikaraṇasamatha dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya. Katame satta:

• An acquittal “in the presence of” may be given.
☸ Sammukhā vinayo dātabbo

• An acquittal due to complete mindfulness may be given.
☸ sativinayo dātabbo

• An acquittal due to past insanity may be given.
☸ amūḷhavinayo dātabbo

• An act of acknowledgement may be applied.
☸ paṭiññāta karaṇaṃ dātabbaṃ

• A majority vote may be applied.
yebhūyyasikā dātabbā

• The procedure for one of increasing wickedness may be applied.
tassapāpiyyasikā dātabbā

• The covering over as with grass may be applied.
tiṇavatthārako dātabbā (A.4.144).

Illustration: vinayo, elimination

This, bhikkhu, is a designation for the Untroubled: the elimination of attachment, hatred, and undiscernment of reality.
☸ Nibbānadhātuyā kho etaṃ bhikkhu adhivacanaṃ rāgavinayo dosavinayo mohavinayo ti (S.5.8).

Illustration: vinayo, elimination

The elimination of self-centredness is happiness supreme.
☸ Asmimānassa vinayo etaṃ ve paramaṃ sukhan ti (Ud.10).

Illustration: vinayaṃ, the discipline

The Group-of-Six bhikkhus said:

• Come on, friends, let us disparage the discipline.
☸ handa mayaṃ āvuso vinayaṃ vivaṇṇemā ti

They did this by asking:

• Why recite these lesser and minor training rules? They only lead to anxiety, vexation, and perplexity.
☸ kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi yāvadve kukkuccāya vibhesāya vilekhāya saṃvattanti ti.

The Buddha rebuked them:

• How can you, worthless men, disparage the discipline?
☸ kathaṃ hi nāma tumhe moghapurisā vinayaṃ vivaṇṇessatha

He established the rule:

• Whatever bhikkhu, when the Pātimokkha is being recited, should speak thus: ‘Why recite these lesser and minor training rules? They only lead to anxiety, vexation, and perplexity,’ in disparaging a rule of training, there is an offence of pācittiya.”
☸ Yo pana bhikkhu pātimokkhe uddissamāne evaṃ vadeyya kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi yāvadve kukkuccāya vibhesāya vilekhāya saṃvattantīti sikkhāpadavivaṇṇake pācittiyan ti (Vin.4.143).

So ‘discipline’ means:

1) the Pātimokkha

2) training rules (sikkhāpada)

Illustration: vinayaṃ, the discipline

Venerable MahāKassapa said

• ‘I could question Upāli on the discipline’
☸ ahaṃ upāliṃ vinayaṃ puccheyyan ti.

MahāKassapa questioned Upāli on the subject of the first pārājika rule and its provenance, on the individual, on what was laid down, on what was an offence, and on what was no offence.
☸ Atha kho āyasmā mahākassapo āyasmantaṃ upāliṃ paṭhamassa pārājikassa vatthumpi pucchi nidānampi pucchi puggalampi pucchi paññattimpi pucchi anupaññattimpi pucchi āpattimpi pucchi anāpattimpi pucchi

... In this same way he questioned him about both divisions (i.e. both Pātimokkhas, bhikkhus’ and bhikkhunīs’)
☸ eteneva upāyena ubhato vibhaṅge pucchi (Vin.2.286).

Here ‘the discipline’ means the Pātimokkhas of bhikkhus and bhikkhunīs and associated details.

Illustration: vinayo, the discipline

Gotamī, things of which you might consider
☸ ye ca kho tvaṃ gotami dhamme jāneyyāsi

• These things lead to non-attachment [to originated phenomena], not to attachment to originated phenomena
☸ ime dhammā virāgāya saṃvattanti no sarāgāya

• lead to emancipation [from individual existence], not bondage [to individual existence]
☸ visaṃyogāya saṃvattanti no saṃyogāya

• lead to a dwindling away of the five grasped aggregates, not to a proliferation of the five grasped aggregates
☸ apacayāya saṃvattanti no ācayāya

• lead to fewness of needs, not abundance of needs
☸ appicchatāya saṃvattanti no mahicchatāya

• lead to contentment, not to discontentment
☸ santuṭṭhiyā saṃvattanti no asantuṭṭhiyā

• lead to physical seclusion, not to gregariousness
☸ pavivekāya saṃvattanti no saṅgaṇikāya

• lead to right effort, not to indolence
☸ viriyārambhāya saṃvattanti no kosajjāya

• lead to being easy to support, not to being difficult to support
☸ subharatāya saṃvattanti no dubbharatāyā

You can definitely consider
☸ ekaṃsena gotami dhāreyyāsi

• this is [in accordance with] the teaching
☸ eso dhammo

• this is [in accordance with] the discipline
☸ eso vinayo

• this is [in accordance with] the Teacher’s training system
☸ etaṃ satthusāsanan ti (A.4.280).

Illustration: vinayo, the discipline

Rare in the world is a person able to understand when taught the teaching and discipline proclaimed by the Perfect One
☸ tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ (A.3.169).

Illustration: vinaya, the discipline

A forest bhikkhu should endeavour [to study and master] advanced aspects of the teaching and discipline.
Āraññakenāvuso bhikkhunā abhidhamme abhivinaye yogo karaṇīyo (M.1.472).

Illustration: vinaya, the discipline

It is hard to find one who has gone forth [into the ascetic life] in old age (buḍḍhapabbajito) ... who is an expert in the discipline.
☸ dullabho vinayadharo (A.3.78).

Illustration: vinaya, training system

―Sāriputta, friend, what is difficult to do in this teaching and training system?
☸ Kinnu kho āvuso sāriputta imasmiṃ dhammavinaye dukkaran ti

―Going forth [into the ascetic life], friend, is difficult to do in this teaching and training system.
☸ Pabbajjā kho āvuso imasmiṃ dhammavinaye dukkarā ti (S.4.260).

Illustration: vinaya, training system

Bhikkhus, you have lost your way. Bhikkhus, you are conducting yourselves wrongly. Bhikkhus, how far you have strayed, you worthless men, from this teaching and training system.
Vippaṭipannā'ttha bhikkhave. Micchāpaṭipannā'ttha bhikkhave. Kīvadūrevime bhikkhave moghapurisā apakkantā imasmā dhammavinayā (M.1.480).

Illustration: vinaya, training system

Whoever was formerly a non-Buddhist ascetic and wishes to go forth [into the ascetic life] and receive ordination in this teaching and training system, he is granted probation for four months.
☸ Yo kho kassapa aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ ākaṅkhati upasampadaṃ so cattāro māse parivasati (D.1.176).

Illustration: vinaya, training system

Now on that occasion Sunakkhatta, the young Licchavi, had recently left this teaching and training system.
☸ tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā (M.1.68).

Illustration: vinaya, training system

―How many Emancipated Ones are there in this teaching and training system, Master Ānanda?
☸ Kīva bahukā pana bho ānanda imasmiṃ dhammavinaye niyyātāroti.

―There are not only one hundred, Sandaka, or two hundred, three hundred, four hundred, or five hundred, but far more Emancipated Ones than that in this teaching and training system.
☸ Na kho sandaka ekaṃ yeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni atha kho hiyyova ye imasmiṃ dhammavinaye niyyātāro ti (M.1.523).

Illustration: vinaya, training system

In this teaching and training system there is a gradually advancing training, a gradually advancing application, a gradually advancing practice, and there is no sudden attainment of arahantship.
☸ evameva kho bhikkhave imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā nāyatakeneva aññāpaṭivedho (Ud.54).

Illustration: vinaya, training system=sikkhaṃ

―Sāriputta, friend, the bhikkhu Moliyaphagguṇa has abandoned the training and returned to lay life.
☸ Moliyaphagguṇo āvuso sāriputta bhikkhu sikkhaṃ paccakkhāya hīnāyāvattoti.

―Then surely that venerable did not find consolation in this teaching and training system.
☸ Naha nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthāti (S.2.50).

Illustration: vinaya, training system

Ānanda, friend, I wish to live the religious life in this teaching and training system.
☸ icchāmahaṃ āvuso ānanda imasmiṃ dhammavinaye brahmacariyaṃ caritun ti (S.2.120).

Illustration: vinaya, training system

Bhikkhus, if a bhikkhu does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the six senses, then he has not lived the religious life; he is far from this teaching and training system.
☸ Yo hi koci bhikkhave bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti; avusitaṃ tena brahmacariyaṃ ārakā so imamhā dhammavinayā ti (S.4.43).

Illustration: vinaya, training system

In this regard, let your light shine forth so that you who have thus gone forth [into the ascetic life] in this teaching and training system which is so well explained may be respectful, deferential, and courteous towards teachers and preceptors, and those of the standing of teachers and preceptors.
☸ Idha kho taṃ bhikkhave sobhetha yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu agāravā appatissā asabhāgavuttikā vihareyyātha?(Vin.1.187).

Illustration: vinaya, training system

It is considered growth in the Noble One’s training system for one who sees a wrongdoing as such, to make amends for it in accordance with the teaching, and to show restraint in the future.
☸ Vuddhi hesā bhikkhu ariyassa vinaye yo accayaṃ accayato disvā yathā dhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī ti (M.3.246).

Illustration: vinaya, training system

A master of the three final knowledges in the Noble One’s training system, Master Gotama, is quite different from a master of threefold Vedic knowledge of the brahmans.
☸ Aññathā bho gotama brāhmaṇānaṃ tevijjo. Aññathā ca pana ariyassa vinaye tevijjo hoti (A.1.168).

Illustration: vinaya, training system

Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko (S.4.53).

*Vinicchaya

Renderings

• vinicchaya: analysis

• vinicchaya: examination

• vinicchaya: dogmatic opinion

• vinicchināti: to divide

• vinicchināti: to investigate

Illustrations

Illustration: vinicchaya, analysis

‘One should know the analysis of pleasure, and knowing that, one should devote oneself to inward pleasure.’ So it was said. In reference to what was it said?
☸ Sukhavinicchayaṃ jaññā sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ:

There are these five varieties of sensuous pleasure. What five? Visible objects known via the visual sense... tangible objects known via the tactile sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. These are the five varieties of sensuous pleasure.
☸ pañcime bhikkhave kāmaguṇā. Katame pañca: cakkhuviññeyyā rūpā... kāyaviññeyyā poṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho bhikkhave pañcakāmaguṇā.

The physical and psychological pleasure that arises from the five varieties of sensuous pleasure: this is called sensuous pleasure, a vile pleasure, the pleasure of the common man, an ignoble pleasure. This pleasure should not be pursued, developed, and cultivated, I declare. It should be feared.
☸ Yaṃ kho bhikkhave ime pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. Na āsevitabbaṃ na bhāvetabbaṃ na bahulīkātabbaṃ bhāyitabbaṃ etassa sukhassāti vadāmi.

In this regard, secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna... a bhikkhu enters and abides in fourth jhāna.
☸ Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati… catutthaṃ jhānaṃ upasampajja viharati.

This is called the pleasure of the practice of unsensuousness, the pleasure of physical seclusion, the pleasure of inward peace, the pleasure of enlightenment. This pleasure should be pursued, developed, and cultivated, I declare. It should not be feared.
☸ Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Na bhāyitabbaṃ etassa sukhassāti vadāmi.

‘One should know the analysis of pleasure, and knowing that, one should devote oneself to inward pleasure.’ So it was said. It was in reference to this that it was said.
☸ Sukhavinicchayaṃ jaññā sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā ti iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ (M.3.233-4)

Illustration: vinicchayo, examination

Because of acquisition, examination
lābhaṃ paṭicca vinicchayo

Because of examination, fondness and attachment
vinicchayaṃ paṭicca chandarāgo (A.4.401).

Illustration: vinicchayā, dogmatic opinions

[The Buddha:]

‘In regards to dogmatic religious views, of none of them have I said “I proclaim this.” But rather, in scrutinising views, without grasping, while searching, I realised inward peace.’
☸ Idaṃ vadāmī ti na tassa hoti dhammesu niccheyya samuggahītaṃ
Passañca diṭṭhīsu anuggahāya ajjhattasantiṃ pacinaṃ adassaṃ (Sn.v.837).

[Māgandiya:]

‘About dogmatic opinions that have been conceived, you indeed speak without grasping.’
☸ Vinicchayā yāni pakappitāni te ve munī brūsi anuggahāya (Sn.v.838).

Comment:

Vinicchayā is obviously a synonym of dhammesu niccheyya samuggahītaṃ.

Illustration: vinicchayā, dogmatic opinions; vinicchayaṃ, dogmatic opinions

From where do dogmatic opinions come from, anger, lies, uncertainty [about the excellence of the teaching], and other such things spoken of by the Ascetic?
☸ vinicchayā cā pi kutopahūtā
Kodho mosavajjañca kathaṅkathā ca ye vāpi dhammā samaṇena vuttā (Sn.v.866).

A person develops dogmatic opinions from seeing the cessation and continuance of bodily forms in the world.
☸ Rūpesu disvā vibhavaṃ bhavañca vinicchayaṃ kubbati jantu loke (Sn.v.867).

Illustration: vinicchitāni, divided

Both Pātimokkhas have been properly transmitted to him in detail, properly classified, well mastered, properly divided by rule and phrase.
☸ ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anuvyañjanaso (A.4.140-1; Vin.1.65).

Illustration: vinicchiyamāne, investigating

While bhikkhus are investigating that legal matter endless brawls arise.
☸ Tehi ce bhikkhave tasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti (Vin.2.95).

Illustration: vinicchinitvā, investigate

If the community of bhikkhus, not having investigated that case, not having got to the root of it, achieves concord, that concord is unrighteous.
☸ saṅgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti adhammikā sā upāli saṅghasāmaggī ti

If the community of bhikkhus, having investigated the case, having got to the root of it, achieves concord in the community of bhikkhus, that concord is righteous
☸ saṅgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, dhammikā sā upāli saṅghasāmaggī ti (Vin.1.358).

Illustration: vinicchinī, investigates

Wisdom investigates what is heard
☸ Paññā sutavinicchinī (Th.v.551).

*Vipāka

Renderings

• vipāka: consequence

• vipāka: karmic consequence

Illustrations

Illustration: vipāko, consequence

What is the consequence of sensuous yearnings?
☸ Katamo ca bhikkhave kāmānaṃ vipāko

In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā ayaṃ vuccati bhikkhave kāmānaṃ vipāko (A.3.411).

Illustration: vipāko, consequence

What is the consequence of sense impressions?
☸ Katamo ca bhikkhave vedanānaṃ vipāko

In one experiencing [a sense impression] a corresponding personal disposition is manifested, either meritorious or demeritorious. This is called the consequence of sense impression.
☸ yaṃ bhikkhave vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā ayaṃ vuccati bhikkhave vedanānaṃ vipāko (A.3.412).

Illustration: vipāko, consequence

What is the consequence of perceptions?
☸ Katamo ca bhikkhave saññānaṃ vipāko

Speech is the consequence of perception, I declare.
☸ vohāra vepakkāhaṃ bhikkhave saññaṃ vadāmi

In whatever way one perceives something, one speaks accordingly: ‘I perceived thus.’
☸ Yathā yathā naṃ sañjānāti tathā tathā voharati evaṃ saññi ahosin ti. (A.3.413).

Illustration: vipāko, consequence

And what is the consequence of perceptually obscuring states?
☸ Katamo ca bhikkhave āsavānaṃ vipāko

In one who has acquiesced in uninsightfulness into reality a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ kho bhikkhave avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.414).

Illustration: vipāko, consequence

And what is the consequence of suffering?
☸ Katamo ca bhikkhave dukkhassa vipāko

Consider one overpowered and overcome by suffering, he grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment; or roams abroad in search of one who knows a spell or two to put an end to this suffering.
☸ idha bhikkhave ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati urattāḷiṃ kandati sammohaṃāpajjati. Yena vā pana dukkhena abhibhūto pariyādinna citto bahiddhā pariyeṭṭhiṃ ājjati ko ekapadaṃ dipadaṃ pajānāti imassa dukkhassa nirodhāyā ti.

Suffering yields either bewilderment or search, I declare.
☸ Sammohavepakkaṃ vāhaṃ bhikkhave dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā (A.3.416).

Illustration: vipāko, karmic consequence

What is the karmic consequence of karmically consequential deeds?
☸ Katamo ca bhikkhave kammānaṃ vipāko

The karmic consequence of karmically consequential deeds is threefold: that which arises in this life, or on rebirth, or in some other subsequent [existence].
☸ Tividhāhaṃ bhikkhave kammānaṃ vipākaṃ vadāmi diṭṭhevā dhamme upajje vā apare vā pariyāye (A.3.415).

Illustration: vipākaṃ, karmic consequence

Previous demeritorious conduct whose karmic consequence has not yet ripened.
☸ pubbe pāpakammaṃ kataṃ avipakkavipākaṃ (A.2.196).

*Vippasannāni indriyāni; Santindriyāni

Renderings

• vippasannāni indriyāni: serene [mental] faculties

• indriyāni samathaṃ gatāni: [mental] faculties calmed

• santindriyāni: peaceful [mental] faculties

Introduction

Which indriyāni?

The problem of assigning indriyāni a meaning is summarised in PED’s comment:

• ‘It is often to be guessed from the context only, which of the sets of 5 indriyāni is meant.’

The confusion over vippasannāni indriyāni is obvious in DOP’s comment as follows, with which we disagree:

• ‘The serenity of the senses is perceptible to others.’

In the present context we call indriyāni ‘[mental] faculties’, a rendering unsupported by either of the dictionaries. In the suttas, the state of the mental faculties is visible through its effect on firstly the countenance (mukhavaṇṇo), and secondly, the complexion (chavivaṇṇo):

1) Moggallāna, friend, your [mental] faculties are serene, your countenance is pure and bright. Venerable MahāMoggallāna surely spent today in a peaceful abiding.
☸ vippasannāni kho te āvuso moggallāna indriyāni parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī ti (S.2.275).

2) King Mahāsudassana’s [mental] faculties are serene, his complexion is pure and bright. May indeed he not be dead!
☸ vippasannāni kho rañño mahāsudassanassa indriyāni parisuddho chavivaṇṇo pariyodāto mā heva kho rājā mahāsudassano kālamakāsī ti (D.2.190).

Linking vippasannāni indriyāni to citta: the Kāmada Sutta

Although many suttas support our rendering, irrefutable support comes from the dialogue in the Kāmada Sutta, where indriyūpasame is linked to citta, as follows:

[The young deva Kāmada:]

• ‘That is hard to compose, Blessed One, namely, the mind.’
☸ Dussamādahaṃ bhagavā yadidaṃ cittan ti.

[The Blessed One:]

‘They compose even what is hard to compose, those who delight in calming the [mental] faculties.’
☸ Dussamādahaṃ vāpi samādahanti indriyūpasame ratā (S.1.48).

Illustrations

Illustration: vippasannāni indriyāni, serene [mental] faculties

It is astounding and extraordinary, Master Gotama, how serene are Master Gotama’s [mental] faculties, and how pure and bright is his complexion. Just as in autumn a yellow jujube fruit is pure and bright, so Master Gotama’s [mental] faculties are serene and his complexion is pure and bright.
☸ Acchariyaṃ bho gotama abbhutaṃ bho gotama yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathā pi bho gotama sāradaṃ badarapaṇḍu parisuddhaṃ hoti pariyodātaṃ. Evameva bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto (A.1.181).

Illustration: vippasannāni indriyāni, serene [mental] faculties

In one who is dead and passed away, his activities of body, speech, and mind have ceased and are quelled, his vitality is destroyed, his bodily warmth has dissipated, and his [mental] faculties are broken up.
☸ Yvāyaṃ gahapati mato kālakato tassa kāyasaṅkhāro niruddho paṭippassaddho vacīsaṅkhāro niruddho paṭippassaddho cittasaṅkhāro niruddho paṭippassaddho āyu parikkhīṇaṃ usmā vūpasantā indriyāni viparibhinnāni

In one who has attained the ending of perception and sense impression his activities of body, speech, and mind have ceased and are quelled, his vitality is not destroyed, his bodily warmth has not dissipated, and his [mental] faculties are serene.
☸ yo ca khvāyaṃ gahapati bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhāro niruddho paṭippassaddho vacīsaṅkhāro niruddho paṭippassaddho cittasaṅkhāro niruddho paṭippassaddho āyu aparikkhīṇaṃ usmā avupasantā indriyāni vippasannāni (S.4.294).

Illustration: indriyāni vippasidiṃsū, [mental] faculties were serene

Then Venerable approached the Blessed One, venerated him, and sat down at a respectful distance. Sitting there, he told the Blessed One:

‘Shortly after the Blessed One’s departure, Venerable Phagguṇa died. At the time of his death his [mental] faculties were serene.’
☸ āyasmā bhante phagguṇo acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasidiṃsūti.

‘Why, Ananda, shouldn't the bhikkhu Phagguna's [mental] faculties have been serene? Though his mind was not yet liberated from the five ties to individual existence in the low plane of existence, when he heard that religious discourse, his mind was liberated from them.’
☸ Kiṃ hānanda phagguṇassa bhikkhuno indriyāni nappasīdissanti phagguṇassa ānanda bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ (A.3.380-1).

Illustration: santindriyaṃ, peaceful [mental] faculties

You will see the Blessed One
☸ dakkhissasi tvaṃ soṇa taṃ bhagavantaṃ

who is beautifully behaved, faith inspiring,
☸ pāsādikaṃ pasādaniyaṃ

who has peaceful [mental] faculties and a peaceful mind,
☸ santindriyaṃ santamānasaṃ (Ud.58).

Illustration: santindriyānaṃ, peaceful [mental] faculties

When you have peaceful [mental] faculties and peaceful minds, your bodily conduct will be peaceful, your verbal conduct will be peaceful, and your mental conduct will be peaceful.
☸ Santindriyānaṃ hi vo sāriputta santamānasānaṃ santaṃ yeva kāyakammaṃ bhavissati santaṃ vacīkammaṃ santaṃ manokammaṃ (A.1.65).

Illustration: samāhitindriyo, [mental] faculties collected

One whose [mental] faculties are collected
☸ samāhitindriyo (A.2.6).

Illustration: indriyāni samathaṃ gatāni, [mental] faculties calmed

Mine are the [mental] faculties which have been calmed like horses well-tamed by a handler.
☸ Mayhindriyāni samathaṃ gatāni assā yathā sārathinā sudantā (Th.v.206).

*Vimutta; Vimutti

Renderings

• vimutta: liberated

• vimutta: liberated [from perceptually obscuring states]

• vimuccati: to be liberated

• vimuccati: to be liberated [from perceptually obscuring states]

• vimutti: liberation

• vimutti: liberation [from perceptually obscuring states]

Correcting the texts

On reading vimuccati as adhimuccati

Both VRI and BJT Pāli editions agree that the word sequence cittaṃ pakkhandati pasīdati santiṭṭhati is followed by either vimuccati or adhimuccati. In every case we prefer adhimuccati. The commentaries support us in two cases. The readings are as follows:

• D.3.240: santiṭṭhati vimuccati (Commentary: Na vimuccatī ti nādhimuccati).

• M.1.186: santiṭṭhati adhimuccati

• M.1.435: santiṭṭhati vimuccati

• M.3.104: santiṭṭhati adhimuccati

• M.3.112: santiṭṭhati vimuccati

• A.2.166: santiṭṭhati adhimuccati

• A.3.245: santiṭṭhati vimuccati (Commentary: Na vimuccatī ti na adhimuccati).

• A.4.235: santiṭṭhati vimuccati

• A.4.438-48: santiṭṭhati vimuccati

Horner vs. Trenkner

Concerning the occurrence at M.1.435, Horner praises the reading pakkhandati pasīdati santiṭṭhati vimuccati, saying:

• ‘The compilers were right to vary the last of the four verbs.’

However, she admits that in saying so she contradicts Trenkner, who ‘says he should have adopted’ adhimuccati.

Bodhi: adhimuccati ‘makes better sense’

Bodhi supports Trenckner. In two notes to the Aṅguttara references he says:

• ‘Though all three editions here read vimuccati, Mp glosses the word with adhimuccati. The latter makes better sense to me. The manuscript traditions, as well as printed editions, show irregular variations between these two readings throughout the Nikāyas.’ (note to A.3.245, NDB n.1206).

• Mp glosses vimuccati here as “liberated from the opposing qualities” (paccanlkadhammehi ca vimuccati). Since all three editions, with the support of Mp, have vimuccati, I translate in conformity with this reading, but I think it likely that the original reading was adhimuccati, “resolved upon” or “focused on.” As the text unfolds with respect to the successive meditative attainments, in each case the bodhisatta is vimuccati/adhimuccati upon the attainment before he actually achieves it. In such a context being “focused on” rather than “liberated in” makes better sense (note to A.4.439, NDB n.1943).

Conclusion

At all references we follow Trenckner and Bodhi, reading adhimuccati.

Liberation (from specified objects)

The vimuccati cognates: specified object

The vimuccati cognates are associated with various specified objects. For example:

1) Vimuccituṃ: to be liberated (from all originated phenomena)

It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.
☸ Yāvañcidaṃ bhikkhave alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ (S.2.191).

2) Vimutto, liberated (from being reckoned)

The Perfect One is liberated from being reckoned in terms of bodily form... field of sensation, Vaccha, he is profound, immeasurable, unfathomable like the ocean
☸ Rūpasaṅkhāvimutto... Viññāṇasaṅkhāvimutto kho vaccha tathāgato gambhīro appameyyo duppariyogāho seyyathā pi mahāsamuddo (M.1.488).

3) Vimuttan, liberated (from āsavas)

Through being without grasping his mind was liberated from perceptually obscuring states
☸ anupādāya āsavehi cittaṃ vimuttan ti (M.3.30).

Vimuccati means ‘to be liberated [from perceptually obscuring states]’

Where there is no specified object, we render vimutta/vimutti with parenthesis: liberated/liberation [from perceptually obscuring states]. These next two quotes support the parenthesis:

1) For him thus knowing and seeing, his mind is liberated from perceptually obscuring states due to pursuing sensuous pleasure, liberated from perceptually obscuring states due to pursuing individual existence, and liberated from perceptually obscuring states due to uninsightfulness into reality. Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated.
☸ Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati bhavāsavāpi cittaṃ vimuccati avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttami ti ñāṇaṃ hoti (M.1.183-4).

2) This is the first occasion of liberation [from perceptually obscuring states] in which, for a bhikkhu abiding diligently, vigorously, and resolutely applied [to the practice], his unliberated mind is liberated [from perceptually obscuring states], his undestroyed perceptually obscuring states are destroyed, the unreached safety from [the danger of] bondage [to individual existence] is reached.
☸ Idaṃ bhikkhave paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti (A.3.21).

Temporary liberation [from perceptually obscuring states]

Introduction

Vimutti/vimutta sometimes mean ‘temporarily liberated,’ and are then often called sāmayikaṃ vimuttiṃ or samayavimutta. Sometimes this needs parenthesising, as in two of the following illustrations.

Illustration: vimuttiṃ, liberation [from perceptually obscuring states]

It is an impossibility for one who who takes delight in company to obtain [even] temporary liberation [from perceptually obscuring states].
☸ Aṭṭhānataṃ saṅgaṇikāratassa yaṃ phassaye sāmayikaṃ vimuttiṃ (Sn.v.54; M.3.110).

Comment:

The following quote shows that ‘temporary liberation’ means attaining the jhānas:

• Indeed, Ānanda, there is no possibility that a bhikkhu who finds enjoyment in company... can be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of physical seclusion, the pleasure of inward peace, the pleasure of enlightenment.
☸ So vatānanda bhikkhu saṅgaṇikārāmo... yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti netaṃ ṭhānaṃ vijjati (M.3.110).

Illustration: vimuttassa, liberated [from perceptually obscuring states]

Five thing lead to the falling away [from spiritually wholesome factors] of a bhikkhu who is temporarily liberated [from perceptually obscuring states]:
☸ Pañcime bhikkhave dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. Katame pañca:

Being given to the enjoyment of work, talk, sleep, company, and not reviewing the extent to which his mind is liberated [from perceptually obscuring states].
☸ Kammārāmatā bhassārāmatā niddārāmatā saṅgaṇikārāmatā yathāvimuttaṃ cittaṃ na paccavekkhati (A.3.173).

Illustration: vimuttaṃ, [temporarily] liberated [from perceptually obscuring states]

My mind is [temporarily] liberated [from perceptually obscuring states]. I have abolished lethargy and torpor and thoroughly dispelled restlessness and anxiety. My energy is aroused. I pay attention as a matter of vital concern, not sluggishly.
☸ cittañca me suvimuttaṃ thīnamiddhañca me susamūhataṃ. Uddhacca kukkuccañca me suppaṭivinītaṃ. Āraddhañca me viriyaṃ aṭṭhikatvā manasikaromi no ca līnan ti (S.5.76-7).

Comment:

Because this seems not to be the practice of the arahant, we parenthesise ‘temporarily.’

Illustration: suvimuttaṃ, [temporarily] liberated [from perceptually obscuring states]

And how, Kuṇḍaliya, is restraint of the sense faculties [from grasping, through mindfulness] developed and cultivated so that it brings to perfection the three kinds of good conduct?
Kathaṃ bhāvito ca kuṇḍaliya indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūreti?

In this regard, Kuṇḍaliya, seeing a pleasing visible object via the visual sense, a bhikkhu does not long for it or get excited by it or become attached to it.
☸ Idha kuṇḍaliya bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati na rāgaṃ janeti

His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].
☸ tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ

In seeing a displeasing visible object via the visual sense, he is not disconcerted by it, not daunted, not dejected, free of ill will.
☸ cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti apatitthinacitto adīnamanaso avyāpannacetaso.

His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states]
☸ Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ (S.5.74).

Comment:

Because this seems not to be the practice of the arahant, we parenthesise ‘temporarily.’

Illustration: cetovimuttiṃ, liberation [from perceptually obscuring states]

Then Venerable Godhika, abiding diligently, vigorously, and resolutely applied [to the practice] attained temporary liberation [from perceptually obscuring states]. But then Venerable Godhika fell away from that temporary liberation [from perceptually obscuring states].
☸ Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Atha kho āyasmā godhiko tāya sāmayikāya cetovimuttiyā parihāyi (S.1.120).

Comment:

We discuss cetovimutti sv Cetovimutti, but include this well-known quote to show how cetovimutti and vimutti are sometimes synonyms. Just as vimutti can be temporary, so can cetovimutti.

Perpetual liberation [from perceptually obscuring states]

Introduction: asamayavimutti

When vimutti is ‘perpetual’ it is sometimes designated as such (asamayavimutti) and is then equivalent to perpetual vimokkha:

• Being diligently applied [to the practice], he attains perpetual deliverance [from perceptually obscuring states] (asamayavimokkhaṃ ārādheti). And it is impossible for that bhikkhu to fall away from that perpetual liberation [from perceptually obscuring states] (asamayavimuttiyā parihāyetha).
☸ Appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ bhikkhave anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha (M.1.197).

In the quote above, even though asamayavimuttiyā has no designated object, other suttas say that āsavas (perceptually obscuring states) are the object. For example, in the following quote vimuttacitto is defined as cittaṃ virajjati vimuccati anupādāya āsavehi.

• In what way is one’s mind liberated [from perceptually obscuring states]?
☸ kathañca sāriputta vimuttacitto hoti

... In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]. As he abides contemplating the nature of the body his mind is unattached [to originated phenomena], it is liberated from perceptually obscuring states through being without grasping (cittaṃ virajjati vimuccati anupādāya āsavehi).
☸ Idha sāriputta bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ tassa kāye kāyānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi (S.5.158).

Thus when vimutta has no specified object, its object is ‘perceptually obscuring states’ (āsavas).

Introduction: three synonymous formulations

Liberation [from perceptually obscuring states] is stated in three ways, namely, with reference to the following liberated agents:

1) the stream of consciousness (viññāṇa).

2) a bhikkhu’s mind (citta).

3) a bhikkhu (bhikkhu)

We illustrate this in three paragraphs:

1) Liberation of the stream of consciousness (viññāṇa)

Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.
☸ Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti

If he has abandoned attachment

• to the phenomenon of sense impression...

• to the phenomenon of perception...

• to the phenomenon of mental factors...

• to the phenomenon of fields of sensation,

with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.
☸ vedanādhātuyā .. saññādhātuyā... saṅkhāradhātuyā... viññāṇadhātuyā ce bhikkhave bhikkhunā rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti

When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].
☸ tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ (S.3.53).

2) Liberation of a bhikkhu’s mind (cittaṃ)

If a bhikkhu’s mind is unattached to bodily form... the fields of sensation, it is liberated from perceptually obscuring states through being without grasping.
☸ Rūpadhātuyā... viññāṇadhātuyā ce bhikkhave bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi (S.3.45).

3) Liberation of a bhikkhu

In this regard, having seen any kind of bodily form... field of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood,” a bhikkhu is liberated [from perceptually obscuring states] through being without grasping.
☸ Idha aggivessana bhikkhu yaṃ kiñci rūpaṃ atītānāgata paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre sannike vā sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.

Yā kāci vedanā... saññā... saṅkhārā... viññāṇaṃ... (M.1.235).

Illustration: suvimutta, liberated [from perceptually obscuring states]

Householder, in regards to bodily form... fields of sensation
☸ Rūpadhātuyā... Viññāṇadhātuyā kho gahapati

... through the destruction, fading away, ending, giving up, and relinquishment of fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification
☸ yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā

... one’s mind is said to be liberated [from perceptually obscuring states].
☸ cittaṃ suvimuttan ti vuccati (S.3.13).

Comment:

Chando, rāgo etc are therefore perceptually obscuring states (āsavas).

Illustration: suvimutta, liberated [from perceptually obscuring states]

He should overcome attachment to forms, sounds, tastes, smells, and tangible objects.
☸ Rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ

Through eliminating his fondness for these things, the bhikkhu, being mindful, is one whose mind is liberated [from perceptually obscuring states].
☸ Etesu dhammesu vineyya chandaṃ bhikkhu satimā suvimuttacitto (Sn.v.974-5).

Comment:

Chanda is a therefore perceptually obscuring state (āsava).

Illustration: suvimuttaṃ, liberated [from perceptually obscuring states]

In what way is a bhikkhu’s mind liberated [from perceptually obscuring states]?
☸ Kathañca bhikkhave bhikkhu suvimuttacitto hoti:

In this regard a bhikkhu’s mind is liberated from

• attachment
☸ rāgā cittaṃ vimuttaṃ hoti

• hatred
☸ dosā cittaṃ vimuttaṃ hoti

• undiscernment of reality
☸ mohā cittaṃ vimuttaṃ hoti (A.5.31).

Comment:

Rāgā, dosā, and mohā are therefore perceptually obscuring states (āsavas).

Illustration: suvimutta, liberated [from perceptually obscuring states]

In what way is a bhikkhu one who knows that his mind is liberated [from perceptually obscuring states]?
☸ Kathañca bhikkhave bhikkhu suvimuttapañño hoti? Idha bhikkhave bhikkhu

In this regard a bhikkhu knows that his

• attachment

• hatred

• undiscernment of reality

is abandoned, chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ rāgo... doso... moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammoti pajānāti (A.5.32).

Comment:

Rāgā, dosā, and mohā are therefore perceptually obscuring states (āsavas).

Illustration: suvimuttan, liberated [from perceptually obscuring states]

With the destruction of spiritually fettering delight and attachment one’s mind is said to be liberated [from perceptually obscuring states].
☸ nandirāgakkhayā cittaṃ suvimuttan ti vuccati (S.4.142).

Comment:

Nandirāga are therefore perceptually obscuring states (āsavas).

Illustration: vimutto, liberated [from perceptually obscuring states]

And what is the individual liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]?
☸ Katamo ca bhikkhave puggalo ubhatobhāgavimutto

In this regard, some person abides touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness, and by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.
☸ idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phassitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti (M.1.477-9).

Comment:

Vimutto thus means āsavā parikkhīṇā honti.

Illustration: vimutti, liberation [from perceptually obscuring states]

Through proper contemplation, through proper and right inward striving, I attained and realised the unsurpassed liberation [from perceptually obscuring states].
☸ mayhaṃ kho bhikkhave yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā anuttarā vimutti sacchikatā (Vin.1.22; S.1.105).

Illustration: vimutto, liberated [from perceptually obscuring states], permanently

A bhikkhu who is permanently liberated [from perceptually obscuring states] does not see in himself anything still to be done inwardly, or any need to increase what has been done.
☸ bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paṭicayaṃ (A.5.336).

*Vimuttiñāṇadassana

Renderings

• vimuttiñāṇadassana: the knowledge and vision that follows liberation [from perceptually obscuring states]

Introduction

Vimuttiñāṇadassana: finding the connective

Vimuttiñāṇadassana is usually translated with the connective ‘of’:

• ‘the knowledge and vision of liberation’ (Bodhi, A.5.3)

• the knowledge and vision of freedom (Horner, M.1.146).

But the suttas do not say that liberation is associated with knowledge ‘of’ liberation. They say that following liberation, the bhikkhu has the knowledge ‘that’ he is liberated, and ‘that’ birth is destroyed etc.:

• Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated. He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence.
☸ Vimuttasmiṃ vimuttami ti ñāṇaṃ hoti. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyā ti pajānāti (M.3.108).

Vimutti equals āsavakkhaya

We have shown (sv Vimutta) that vimutta/vimutti should be parenthesised: liberated/liberation [from perceptually obscuring states]. We used this quote to demonstrate this:

• For him thus knowing and seeing, his mind is liberated from perceptually obscuring states due to pursuing sensuous pleasure, liberated from perceptually obscuring states due to pursuing individual existence, and liberated from perceptually obscuring states due to uninsightfulness into reality. Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated.
☸ Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati bhavāsavāpi cittaṃ vimuccati avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttami ti ñāṇaṃ hoti (M.1.183-4).

In other words, vimutti equals āsavakkhaya, as further indicated in this quote:

• This is the first occasion of liberation [from perceptually obscuring states] in which, for a bhikkhu abiding diligently, vigorously, and resolutely applied [to the practice], his unliberated mind is liberated [from perceptually obscuring states], his undestroyed perceptually obscuring states are destroyed, the unreached safety from [the danger of] bondage [to individual existence] is reached.
☸ Idaṃ bhikkhave paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti (A.3.21).

Vimuttiñāṇadassanakkhandha implies multiplicity

Vimuttiñāṇadassana is one of the five aggregates that should be realised for oneself: Katame pañca dhammā sacchikātabbā? Pañca dhammakkhandhā: sīlakkhandho samādhikkhandho paññākkhandho vimuttikkhandho vimuttiñāṇadassanakkhandho (D.3.279).

Following his enlightenment, the Buddha said that he sought to perfect each of these five aggregates. For example, he said:

• It would be for the sake of fulfilling the unfulfilled aggregate of the knowledge and vision that follows liberation [from perceptually obscuring states] that I would honour, respect, and dwell under another ascetic or brahman in spiritual discipleship. But I do not see another ascetic or brahman in the world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners who is more perfect that I in the knowledge and vision that follows liberation [from perceptually obscuring states] that I could honour, respect, and dwell under in spiritual discipleship.
☸ aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripuriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garukatvā upanissāya vihareyyaṃ. na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimutti ñāṇadassanasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā yamahaṃ sakkatvā garukatvā upanissāya vihareyyaṃ (S.1.139).

If vimuttiñāṇadassana is an aggregate, it is a group of knowledges. It cannot be simply ‘knowledge and vision of liberation.’

Vimuttiñāṇadassana before enlightenment

Vimuttiñāṇadassana is usually associated with arahants. However, the Buddha’s question to the unenlightened Ānanda indicates that it may be operative even before enlightenment:

• ‘Why, Ānanda, when Sāriputta passed away, did he take away your aggregate of virtuous practices, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states]?’ ‘No, bhante.’
☸ Kinnu kho te ānanda sāriputto sīlakkhandhaṃ vā ādāya parinibbuto samādhikkhandhaṃ vā ādāya parinibbuto paññākkhandhaṃ vā ādāya parinibbuto vimuttikkhandhaṃ vā ādāya parinibbuto vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto ti? Na kho me bhante (S.5.162).

Although the destruction of perceptually obscuring states (āsavakkhaya) is prominently associated with arahantship, āsavas are in fact destroyed from stream-entry onwards. The three types of individuals who are at least stream-enterers but not arahants are called kāyasakkhī, diṭṭhappatto and saddhāvimutto. The Kīṭāgiri Sutta (M.1.438) says that for each of these individuals some of his perceptually obscuring states are destroyed (ekacce āsavā parikkhīṇā honti). Therefore vimuttiñāṇadassanakkhandha likely begins at stream-entry. Before stream-entry, no perceptually obscuring states are destroyed (āsavā aparikkhīṇā honti, M.1.479).

The knowledge and vision that follows liberation [from perceptually obscuring states]: further aspects

If vimuttiñāṇadassana is an aggregate, then it has various of its aspects of knowledge that become apparent to an arahant, and perhaps even before that. We have already noted various instances of knowledge in this quote:

• Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated. He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence.
☸ Vimuttasmiṃ vimuttami ti ñāṇaṃ hoti. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyā ti pajānāti (M.3.108).

Other instances of knowledge are given as the conclusion of other suttas:

1) He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence. This, too, is called a footprint of the Perfect One, a scratch mark of the Perfect One, a tusk slash of the Perfect One. And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.
☸ Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāti. Idampi vuccati brāhmaṇa tathāgatapadaṃ iti pi tathāgatanisevitaṃ iti pi tathāgatārañjitaṃ itipi. Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṃ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti (M.1.183-4).

2) He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence.
☸ Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati bhavāsavāpi cittaṃ vimuccati avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttami ti ñāṇaṃ hoti. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyā ti pajānāti.

He knows that whatever states of suffering there are because of perceptual obscuration due to pursuing sensuous pleasure, of perceptual obscuration due to pursuing individual existence, and of perceptual obscuration due to uninsightfulness into reality, are absent. And there is only this amount of suffering, namely what is connected with the six senses which are dependent on the body and have life as their necessary condition.
☸ So evaṃ pajānāti ye assu darathā kāmāsavaṃ paṭicca tedha na santi ye assu darathā bhavāsavaṃ paṭicca tedha na santi ye assu darathā avijjāsavaṃ paṭicca tedha na santi atthi cevāyaṃ darathamattā yadidaṃ imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā ti.

He knows that “This state of perception is void of perceptual obscuration due to pursuing sensuous pleasure, of perceptual obscuration due to pursuing individual existence, and of perceptual obscuration due to uninsightfulness into reality. And there is just this state which is not absent, namely what is connected with the six senses which are dependent on the body and have life as their necessary condition. He regards it as void of whatever is not there. Of the remainder, he discerns: “That [absence] being, this [relative voidness] is.” This is for him the undistorted, pure, supreme, unsurpassed realisation of [the perception of] [relative] voidness according to reality.
☸ So suññamidaṃ saññāgataṃ kāmāsavenā ti pajānāti suññamidaṃ saññāgataṃ bhavāsavenā ti pajānāti suññamidaṃ saññāgataṃ avijjāsavenā ti pajānāti atthi cevidaṃ asuññataṃ yadidaṃ imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā ti. Iti yaṃ hi kho tattha na hoti tena taṃ suññaṃ samanupassati yaṃ pana tattha avasiṭṭhaṃ hoti taṃ santamidaṃ atthī ti pajānāti. Evam pi’ssa esā ānanda yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati (M.3.108).

Illustrations

Illustration: vimuttiñāṇadassanaṃ, the knowledge and vision that follows liberation [from perceptually obscuring states]

For one who is disillusioned [with originated phenomena] and unattached [to originated phenomena], there is no need to harbour the aspiration: ‘May I realise the knowledge and vision that follows liberation [from perceptually obscuring states]’:
☸ Nibbindassa bhikkhave virajjantassa na cetanāya karaṇīyaṃ vimuttiñāṇadassanaṃ sacchikaromī ti.

It is quite natural that one who is disillusioned [with originated phenomena] and unattached [to originated phenomena] will realise the knowledge and vision that follows liberation [from perceptually obscuring states].
☸ Dhammatā esā bhikkhave yaṃ nibbiṇṇo viratto vimuttiñāṇadassanaṃ sacchikaroti (A.5.3).

Illustration: vimuttiñāṇadassanaṃ, the knowledge and vision that follows liberation [from perceptually obscuring states]

Talk about liberation [from perceptually obscuring states], talk about the knowledge and vision that follows liberation [from perceptually obscuring states], he thinks: 'I will utter speech like this.'
☸ vimuttikathā vimuttiñāṇadassanakathā iti evarūpiṃ kathaṃ kathessāmīti (M.3.113).

*Vimokkha

Renderings

• vimokkha: deliverance [from perceptually obscuring states]

• vimokkha: state of refined awareness

• saññāvimokkha: deliverance from perception

• vimokkho cetaso: deliverance of the mind [from individual existence]

Introduction

Vimokkha: arahantship

Vimokkha occasionally means arahantship:

• This is the Deathless, namely the mind’s deliverance [from perceptually obscuring states] through being without grasping.
☸ etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho (M.2.265).

Sometimes this is called ‘perpetual’ and it is then equivalent to perpetual vimutti:

• Being diligently applied [to the practice], he attains perpetual deliverance [from perceptually obscuring states] (asamayavimokkhaṃ ārādheti). And it is impossible for that bhikkhu to fall away from that perpetual liberation [from perceptually obscuring states] (asamayavimuttiyā parihāyetha).
☸ Appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ bhikkhave anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha (M.1.197).

Cases where vimokkha is not perpetual will be presented below.

Vimokkha of arahantship: deliverance [from perceptually obscuring states]

Although in the cases mentioned, vimokkho has no specified object, the scriptures show that āsavas (perceptually obscuring states) are the object, therefore in English, that parenthesis should be used. For example, in this conversation:

―’But, Sāriputta, if they were to ask you: ‘Sāriputta, friend, through what state of deliverance (kathaṃ vimokkhā) have you declared your [attainment of] arahantship (aññā vyākatā) thus: “I know that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence?” Being asked thus, how would you answer?’

―’If they were to ask me this, bhante, I would answer thus: “Friends,

• through an internal deliverance [from perceptually obscuring states]
☸ ajjhattavimokkhā khvāhaṃ āvuso

• through the destruction of all grasping
☸ sabbūpādānakkhayā

• I abide mindfully in such a way that perceptually obscuring states (āsavā) do not pursue me
☸ tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti

• and I do not despise myself.”
☸ attānañca nāvajānāmī ti

Being asked thus, bhante, I would answer in such a way.’

―’Very good, Sāriputta! And this is another way of explaining in brief that same point
☸ ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya

• “I am not unsure about the perceptually obscuring states spoken of by the Ascetic
☸ ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi;

• I do not doubt they have been abandoned by me”
☸ te me pahīṇāti na vicikicchāmī ti (S.2.54).

Vimokkha: eight states of refined awareness:

Vimokkha usually means the eight vimokkhas (aṭṭha vimokkhā). These correspond to the four jhānas, the four immaterial states and the ending of perception and sense impression (saññāvedayitanirodhaṃ).

‘Immaterial states’ (āruppā, D.3.224) is the shorter term for ‘the immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness’ (santā vimokkhā atikkamma rūpe āruppā) (M.1.34).

The eight vimokkhas

Here we list the eight vimokkhas. We call vimokkha ‘state of refined awareness,’ and will explain this in due course.

There are eight states of refined awareness
☸ Aṭṭhime bhikkhave vimokkhā katame aṭṭha:

1) Being in a refined material state of awareness, one sees visible objects. This is the first state of refined awareness
☸ Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

2) Being in an immaterial state of awareness, one sees visible objects. This is the second state of refined awareness
☸ Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

3) One is focused exclusively on the Exquisite. This is the third state of refined awareness
☸ Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

4) By completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, one enters and abides in the state of awareness of boundless space where one perceives that space is boundless. This is the fourth state of refined awareness
☸ Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāso ti ākāsanañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

5) By completely transcending the state of awareness of boundless space, one enters and abides in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless. This is the fifth state of refined awareness
☸ Sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇan ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

6) By completely transcending the state of awareness of boundless consciousness, one enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all. This is the sixth state of refined awareness
☸ Sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcī ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

7) By completely transcending the state of awareness of nonexistence, one enters and abides in the state of awareness neither having nor lacking perception. This is the seventh state of refined awareness
☸ Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

8) By completely transcending the state of awareness neither having nor lacking perception, one enters and abides in the ending of perception and sense impression. This is the eighth state of refined awareness
☸ Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitaṃ nirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho ti. Ime kho bhikkhave aṭṭha vimokkhāti (D.2.71; D.2.112; D.3.262; D.3.288; M.2.13; A.4.307).

The vimokkhās are ‘levels of refined awareness’: the Poṭṭhapāda Sutta

The Poṭṭhapāda Sutta shows why we call the eight vimokkhas ‘states of refined awareness’ (saññā), because this is the term it uses:

• Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

... For him the mental imagery of previous sensuous pleasure ceases.
☸ Tassa yā purimā kāmasaññā sā nirujjhati.

... And at that time there is a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. He is one with a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti. Vivekajapītisukhasukhumasaccasaññī yeva tasmiṃ samaye hoti.

... In this way one state of refined awareness arises through the training, and one state of refined awareness ceases through the training. And that is the training, said the Blessed One...
☸ Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā ti bhagavā avoca...

... and so on, through the jhānas, up to the state of awareness of boundless consciousness (viññāṇañcāyatana). Then the sutta continues:

... Further, Poṭṭhapāda, by completely transcending the state of awareness of boundless consciousness, he enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all, and the previous subtle but true perception of the state of awareness of boundless consciousness ceases. And at that time there is a subtle but true perception of the state of awareness of nonexistence. He is one with a subtle but true perception of the state of awareness of nonexistence.
☸ Puna ca paraṃ poṭṭhapāda bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcī ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti. Ākiñcaññāyatanasukhumasaccasaññiyeva tasmiṃ samaye hoti.

... In this way one state of refined awareness arises through the training, and one state of refined awareness ceases through the training. And that is the training, said the Blessed One.
☸ Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. Ayampi sikkhā ti bhagavā avoca.

... Poṭṭhapāda, once the bhikkhu is possessed of that preliminary state of refined awareness, he proceeds from stage to stage till he reaches the highest state of refined awareness.
☸ Yato kho poṭṭhapāda bhikkhu idha sakasaññī hoti so tato amutra tato amutra anupubbena saññaggaṃ phusati.

... He attains to the ending [of originated phenomena].
☸ So nirodhaṃ phusati.

And that, Poṭṭhapāda, is how the ending of successively refined states of refined awareness is attained in full consciousness.
☸ Evaṃ kho poṭṭhapāda anupubbābhisaññānirodhasampajānasamāpatti hoti (D.1.183-4).

Vimokkha: the Commentary

We will now discuss why vimokkhas are called ‘deliverances.’ This meaning is a mystery even to the Commentary, because it explains the vimokkhas as follows:

• ‘In what sense are they emancipations? In the sense of releasing. In what sense releasing? In the sense of thoroughly freeing from adverse qualities, and in the sense of thoroughly freeing through delight in the object. What is meant is [the mind's] occurrence on the object without constraint, free from worry, like a child sleeping on his father's lap, his body completely relaxed.’
☸ Vimokkhāti kenaṭṭhena vimokkhā? Adhimuccanaṭṭhena. Ko panāyaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu muccanaṭṭho ārammaṇe ca abhirativasena suṭṭhu muccanaṭṭho pituaṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti (tr. Bodhi, NDB n.1776).

But the ‘adverse qualities’ which are overcome by the eight vimokkhās are none other than the vimokkhās themselves. This is made clear in the Sambādha Sutta which we now consider.

Sambādha Sutta (A.4.450): meaning of sambādho

The Sambādha Sutta states that the jhānas and immaterial states are sambādho. Ordinarily this word means ‘crowded,’ but in the figurative sense PED calls it ‘difficulty, trouble.’ In the Sambādha Sutta we accordingly render it as ‘trouble’ or ‘something troublesome’ or ‘what is troublesome,’ and the adjective as ‘troublesome.’

Sambādha Sutta: the troublesomeness of jhānas and immaterial states

The Sambādha Sutta concerns the deliverance from troublesome states of refined awareness through more refined states of refined awareness. Having considered this sutta, we will see that the eight vimokkhas are deliverances in the same sense.

The Sambādha Sutta is as follows:

The five varieties of sensuous pleasure are called inwardly troublesome by the Blessed One.
☸ Ime kho āvuso pañcakāmaguṇā sambādho vutto bhagavatā.

... In this regard a bhikkhu, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The thinking and pondering that are unended is troublesome in this case.
☸ Yadeva tattha vitakkavicārā aniruddhā honti ayamettha sambādho.

... Again, in this regard, with the subsiding of thinking and pondering, and [the development of] internal serenity and concentration, a bhikkhu enters and abides in second jhāna which is without thinking and pondering, and is filled with rapture and physical pleasure born of inward collectedness.
☸ Puna ca paraṃ āvuso bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The rapture that is unended is troublesome in this case.
☸ Yadeva tattha pīti aniruddhā hoti ayamettha sambādho.

... Again, in this regard, with the fading away of rapture, a bhikkhu abides serene, mindful, and fully conscious, experiencing physical pleasure. He enters and abides in third jhāna in which the Noble Ones declare that he abides serene, mindful, and in physical pleasure.
☸ Puna ca paraṃ āvuso pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yantaṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti taṃ tatiyaṃ jhānaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The serenity with physical pleasure that is unended is troublesome in this case.
☸ Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti ayamettha sambādho.

... Again, in this regard, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ Puna ca paraṃ āvuso bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The perception of the refined material states of awareness that is unended is troublesome in this case.
☸ Yadeva tattha rūpasaññā aniruddhā hoti ayamettha sambādho.

... Again, in this regard, by completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless.
☸ Puna ca paraṃ āvuso bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāso ti ākāsānañcāyatanaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The perception of the state of awareness of boundless space that is unended is troublesome in this case.
☸ Yadeva tattha ākāsānañcāyatanasaññā aniruddhā hoti. Ayamettha sambādho.

... Again, in this regard, by completely transcending the state of awareness of boundless space, a bhikkhu enters and abides in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless.
☸ Puna ca paraṃ āvuso bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇan ti viññāṇañcāyatanaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The perception of the state of awareness of boundless consciousness that is unended is troublesome in this case.
☸ Yadeva tattha viññāṇañcāyatanasaññā aniruddhā hoti. Ayamettha sambādho.

... Again, in this regard, by completely transcending the state of awareness of boundless consciousness, a bhikkhu enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.
☸ Puna ca paraṃ āvuso bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The perception of the state of awareness of nonexistence that is unended is troublesome in this case.
☸ Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti ayamettha sambādho.

... Again, in this regard, By completely transcending the state of awareness of nonexistence, a bhikkhu enters and abides in the state of awareness neither having nor lacking perception.
☸ Puna ca paraṃ āvuso bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

... What is troublesome in this case?
☸ Kiñca tattha sambādho?

... The perception of the state of awareness neither having nor lacking perception that is unended is troublesome in this case.
☸ Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti ayamettha sambādho.

... Again, in this regard, by completely transcending the state of awareness neither having nor lacking perception, a bhikkhu enters and abides in the ending of perception and sense impression. And, by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed
☸ Puna ca paraṃ āvuso bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

... It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is unqualified.
☸ Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā nippariyāyenāti (A.4.450-1).

What to call vimokkha?

The Sambādha Sutta concerns the deliverances from the troublesomeness associated with states of refined awareness by attaining more refined states of refined awareness. If the eight vimokkhas are considered deliverances in the same sense, it explains why they have been called deliverances. We will now discuss why we do not call them ‘deliverances,’ but instead call them ‘states of refined awareness.’

Let us first translate the list of vimokkhas as ‘deliverances [from troublesomeness through states of refined awareness],’ and we will see, and then resolve, the cumbersomeness it creates:

• There are eight deliverances [from troublesomeness through states of refined awareness].
☸ Aṭṭhime bhikkhave vimokkhā katame aṭṭha:

1) Being in a refined material state of awareness, one sees visible objects. This is the first deliverance [from troublesomeness through states of refined awareness].
☸ Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

2) Being in an immaterial state of awareness, one sees visible objects. This is the second deliverance [from troublesomeness through states of refined awareness].
☸ Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

It is cumbersome to label vimokkha like this, and it adds nothing to the understanding of the text. Accordingly, we label vimokkha as ‘state of refined awareness.’ That is:

1) Being in a refined material state of awareness, one sees visible objects. This is the first state of refined awareness.
☸ Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

2) Being in an immaterial state of awareness, one sees visible objects. This is the second state of refined awareness.
☸ Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

Vimokkho cetaso: deliverance of his mind [from individual existence]

At the passing away of the Buddha, Venerable Anuruddha said:

• The deliverance of his mind [from individual existence] was like the quenching of a lamp
☸ pajjotasseva nibbānaṃ vimokkho cetaso ahūti (S.1.159).

Here we parenthesise ‘[from individual existence]’ because when the arahant dies, states of individual existence altogether cease:

• These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.
☸ Duve imā cakkhumatā pakāsitā
Nibbānadhātu anissitena tādinā

... One aspect is realisable in this lifetime, with residue, but with the conduit to renewed states of individual existence destroyed;
☸ Ekā hi dhātu idha diṭṭhadhammikā
Saupādisesā bhavanettisaṅkhayā.

... The other, having no residue, is that wherein states of individual existence altogether cease.
☸ Anupādisesā pana samparāyikā
Yamhi nirujjhanti bhavāni sabbaso (It.38-9).

Illustrations

Illustration: vimokkha, states of refined awareness

The Perfect One discerns according to reality the attainment, the defilement, the purification and the emergence in regard to the jhānas, the states of refined awareness, and states of inward collectedness.
☸ jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti (M.1.69-71).

Illustration: vimokkhaṃ, state of refined awareness

When someone attains the state of refined awareness that is exquisite, he knows that it is exquisite
☸ yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati subhantveva tasmiṃ samaye pajānātī ti (D.3.34).

Illustration: sāmiso vimokkho, material state of refined awareness; nirāmiso vimokkho, immaterial state of refined awareness;

And what is the material state of refined awareness?
☸ Katamo ca bhikkhave sāmiso vimokkho

The state of refined awareness connected with refined material states of awareness is the material state of refined awareness.
☸ rūpapaṭisaṃyutto vimokkho sāmiso vimokkho.

And what is the immaterial state of refined awareness?
☸ Katamo ca bhikkhave nirāmiso vimokkho:

The state of refined awareness connected with immaterial states of awareness is the immaterial state of refined awareness
☸ arūpapaṭisaṃyutto vimokkho nirāmiso vimokkho

And what is the state of refined awareness more than immaterial?
☸ Katamo ca bhikkhave nirāmisā nirāmisataro vimokkho.

When a bhikkhu whose āsavas are destroyed reviews his mind
☸ yo kho bhikkhave khīṇāsavassa bhikkhuno

• liberated from attachment
☸ rāgā cittaṃ vimuttaṃ paccavekkhato

• liberated from hatred
☸ dosaṃ cittaṃ vimuttaṃ paccavekkhato

• liberated from undiscernment of reality
☸ mohā cittaṃ vimuttaṃ paccavekkhato

there arises in him a state of refined awareness
☸ uppajjati vimokkho.

This is called the state of refined awareness more than immaterial
☸ ayaṃ vuccati bhikkhave nirāmisā nirāmisataro vimokkho ti (S.4.237).

Illustration: vimokkhā, states of refined awareness

A forest bhikkhu should endeavour [to attain] those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness.
☸ Āraññakenāvuso bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo (M.1.472).

Illustration: vimokkho, state of refined awareness

State of refined awareness (vimokkho) means:

• the state of refined awareness that is void [of the perception of personal qualities]
☸ suññato vimokkho

• the state of refined awareness that is focused upon the unabiding [phenomena]
☸ animitto vimokkho

• the state of refined awareness that is void of aspiration
☸ appaṇihito vimokkho (Vin.3.92).

Illustration: vimokkhā, state of refined awareness

And what is the individual liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]?
☸ Katamo ca bhikkhave puggalo ubhatobhāgavimutto

In this regard, some person abides touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness, and by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.
☸ idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phassitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.

This is called an individual liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness].
☸ Ayaṃ vuccati bhikkhave puggalo ubhatobhāgavimutto (M.1.477-9).

Illustration: vimokkho, deliverance [from perceptually obscuring states]

The deliverance of my mind [from individual existence] was like the quenching of the lamp.
☸ padīpasseva nibbānaṃ vimokkho ahu cetaso (Thī.v.116).

Illustration: vimokkhāya, deliverance [from perceptually obscuring states]

“Bhante, the bhikkhu Vakkali is intent upon deliverance [from perceptually obscuring states].”
☸ vakkali bhante bhikkhu vimokkhāya cetetī ti.

The other deva said ‘Surely, bhante, he will be liberated [from perceptually obscuring states].’
☸ Aparā devatā bhagavantaṃ etadavoca so hi nūna bhante suvimutto vimuccissatī ti (S.3.121).

Illustration: vimokkho, deliverance [from perceptually obscuring states]

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor.’
☸ Akkheyyañca pariññāya akkhātāraṃ na maññati

The mind’s deliverance [from perceptually obscuring states] is achieved, the unsurpassed Peaceful State.
☸ Phūṭṭho vimokkho manasā santipadamanuttaraṃ (It.53).

Illustration: vimokkho, deliverance from perception

Being liberated [from perceptually obscuring states] through the highest deliverance from perception
☸ Saññāvimokkhe parame vimutto (Sn.v.1072).

COMMENT

Saññāvimokkhe parame: ‘through the highest deliverance from perception.’ Although perception ceases with the ending of perception and sense impression (saññāvedayitaṃ nirodhaṃ), the ‘highest deliverance’ would be arahantship, which lies beyond it. This is confirmed by the statement ‘not subject to [renewed states of individual existence]’ in the next verse.

*Virajjati; Viratta; Virājetvā

Renderings

• virajjati: to be unattached

• virajjati: to be unattached [to originated phenomena]

• virajjati: to be disgusted

• virajjati: to be filled with disgust

• viratta: unattached

• viratta: disgusted

• virājetvā: having detached

• virājetvā: having discarded

Introduction

Virajjati: to be unattached [to originated phenomena]

Often virajjati has an object:

• The Buddha is unattached to the world.
☸ buddho loke virajjati (A.3.347).

Where it does not have an object we parenthesise ‘to originated phenomena’:

• Being disillusioned [with originated phenomena], he is unattached [to originated phenomena]. Being unattached [to originated phenomena], he is liberated [from perceptually obscuring states].
☸ nibbindaṃ virajjati virāgā vimuccati (M.3.20).

This is accordance with our parenthesis of Nibbidā. See Glossary sv Nibbidā. It is also in accordance with other similar quotes:

• It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.
☸ Yāvañcidaṃ bhikkhave alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ (S.2.191).

Illustrations: virajjati

Illustration: virajjati, unattached

Seeing ‘I am not this, this is not mine,’ thus is one unattached in that respect.
☸ N’eso’hamasmi n’etaṃ me evaṃ tattha virajjati (S.1.112).

Illustration: virajjati, disgusted

He does not think he is spiritually purified by that means, namely [through further attachment to] what is seen, heard, sensed, [or cognised], nor does he want to be spiritually purified by means of further [attachment]. He is neither attached [to these things] nor disgusted [by them].
☸ Dhono na hi tena maññati yadidaṃ diṭṭhasutaṃ mutesu vā
Nāññena visuddhimicchati na hi so rajjati no virajjatī ti (Sn.v.813).

Comment:

‘He is neither attached [to these things] nor disgusted [by them].’ This continues a theme of Sn.v.811:

He does not hold anything as either beloved or unbeloved.
☸ na piyaṃ kubbati no pi appiyaṃ (Sn.v.811).

Illustration: virajjati, filled with disgust

Not infatuated with objects of pleasure, not given to arrogance, gentle, intuitively insightful, not credulous, not filled with disgust;
☸ Sātiyesu anassāvī atimāne ca no yuto
Saṇho ca paṭibhānavā na saddho na virajjati (Sn.v.853).

Illustrations: viratta

Illustration: viratta, unattached

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect, one experiences it with a mind of attachment and persists in cleaving to it.
☸ Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto
Sārattacitto vedeti tañca ajjhosa tiṭṭhati.

But

On seeing a visible object, one who is mindful is not attached to visible objects. He experiences it with an unattached attitude and does not persist in cleaving to it.
☸ Na so rajjati rūpesu rūpaṃ disvā patissato
Virattacitto vedeti tañca nājjhosa tiṭṭhati (S.4.73-6).

Illustration: virattaṃ, unattached

Who is unattached to things that are charming
☸ virattaṃ rajaniyesu (Ud.41).

Illustration: virattaṃ, unattached

If a bhikkhu’s mind is unattached to bodily form... the fields of sensation, it is liberated from perceptually obscuring states through being without grasping.
☸ Rūpadhātuyā... viññāṇadhātuyā ce bhikkhave bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi (S.3.45).

Illustration: viratta, unattached

Those whose minds are unattached to future individual existence.
☸ Virattacittā āyatike bhavasmiṃ (Sn.v.235).

Illustration: viratta, disgusted

Now at that time Nathaputta the Nigaṇṭha had just died at Pāvā. And at his death the Nigaṇṭhas divided into two parties, in mutual strife and conflict, quarrelling and wounding each other with their speech...

• Even the white-robed lay disciples were shocked, disgusted, and indignant at the Nigaṇṭhas.
☸ ye pi nigaṇṭhassa nātaputtassa sāvakā gihī odātavasanā te tesu nigaṇṭhesu nātaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā (D.3.118).

Illustration: viratta, disgusted

Who, I wonder, has set me at odds with this family?
☸ kosudāni maṃ imasmiṃ kule paribhindi

These men seem disgusted by me
☸ virattarūpā’dāni me manussāti (A.4.87).

Illustration: viratta, disgusted

This householder Citta is now full of hatred. He has no regard for me. He is disgusted by me.
☸ duṭṭho'dānāyaṃ citto gahapati anapekkho virattarūpo mayī ti (Vin.2.16).

Illustrations: virājetvā

Illustration: virājetvā, having detached

Having detached his mind from things that are charming
☸ so rajanīyesu dhammesu cittaṃ virājetvā (A.2.196).

Illustration: virājetvā, having discarded

Five varieties of sensuous pleasure are taught in the world, with [sensuous pleasure of] the mind as sixth. Having discarded hankering for these, [the world of beings] is released from suffering.
Pañcakāmaguṇā loke manochaṭṭhā paveditā
Ettha chandaṃ virājetvā evaṃ dukkhā pamuccati Sn.v.171).

Illustration: virājetvā, having discarded

Having discarded fondness for individual existence you will live the religious life inwardly at peace.
☸ Bhave chandaṃ virājetvā upasantā carissasī ti (Thī.v.14).

Illustration: virājetvā, having discarded

Having discarded attachment to sensuous pleasure he reached the brahmā world.
☸ Kāmarāgaṃ virājetvā brahmalokūpago ahu (Sn.v.139).

Illustration: virājetvā, having discarded

Having discarded sensuous hankering for sensuous pleasures.
☸ kāmesu kāmacchandaṃ virājetvā idhūpapannā ti (D.2.51).

*Virāga

Renderings

• virāga: fading away

• virāga: passing away

• virāga: the passing away [of originated phenomena]

• virāga: evanescent

• virāgadhamma: destined to pass away

• virāga: non-attachment

• virāga: non-attachment [to originated phenomena]

Introduction

Virāga: two meanings

Virāga has two broad meanings:

1) ‘Non-attachment,’ the opposite of attachment (rāga).

2) ‘Fading away’ or ‘passing away.’ Accordingly, PED says virāgin means ‘fading in colour’, and rāgavirāgin, ‘fading in the original dye’ (sv Virāgin).

Virāga without a specified object

Virāga commonly has no specified object. This same issue arises with nirodha, and has been discussed sv Nirodha, and we resolve it in the same way, namely, that ‘originated phenomena’ is taken as the object. Proof for this was given for nirodha, and we extend it here to virāga because of the common association of the two words, for example in this phrase:

• Destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ taṇhakkhayo virāgo nirodho nibbānaṃ (A.3.164).

We apply the same parenthesis where virāga means ‘non-attachment’:

• The black crow dwelling [and feasting] in its home in the charnel ground arouses mindfulness in me regarding the body that conduces to non-attachment [to originated phenomena].
☸ Apaṇḍaro aṇḍasambhavo sīvathikāya niketacāriko uppādayātava me satiṃ sandehasmiṃ virāganissitaṃ (Th.v.599).

Association with nibbidā: non-attachment

When virāga is associated with nibbidā (‘disillusionment’), the context demands that is is rendered as ‘non-attachment’, not ‘fading or passing away’:

• If a bhikkhu is applying himself to disillusionment with old age and death, to non-attachment to it, and to the ending of it, he is fit to be called a bhikkhu who is practising in accordance with the teaching.
☸ Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti dhammānudhammapaṭipanno bhikkhū ti alaṃ vacanāya (S.2.18).

Otherwise, the context demands that is is rendered as ‘fading or passing away’ not ‘non-attachment.’ For example:

1) But with the complete fading away and ending of this craving comes the ending of grasping.
☸ tassāyeva taṇhāya asesavirāganirodhā upādānanirodho (S.2.73; S.4.87).

2) With the destruction of all forms of craving comes the complete passing away and ending [of originated phenomena], the Untroubled.
☸ sabbaso taṇhānaṃ khayā asesavirāganirodho nibbānaṃ (Ud.32-3).

Virāga in mindfulness with breathing

In mindfulness with breathing virāga occurs without an object:

• I will breathe in... I will breathe out contemplating passing away.
☸ virāgānupassī assasissāmī ti sikkhati

The discussion above would support this being parenthesised: ‘I will breathe in... I will breathe out contemplating the passing away [of originated phenomena].’ However, the object is already allocated in the Kimbila Sutta (S.5.325) and Ānāpānasati Sutta (M.3.78):

• When a bhikkhu is training himself to breathe in and breathe out contemplating passing away, at that time he abides contemplating the nature of certain objects of the systematic teachings.
☸ Yasmiṃ samaye ānanda bhikkhu... virāgānupassī assasissāmī ti sikkhati virāgānupassī passasissāmī ti sikkhati... dhammesu dhammānupassī ānanda bhikkhu tasmiṃ samaye viharati (S.5.325).

‘The phrase should be parenthesised accordingly:

• I will breathe in... I will breathe out contemplating passing away [in relation to certain objects of the systematic teachings].
☸ virāgānupassī assasissāmī ti... passasissāmī ti sikkhati

The ‘objects of the systematic teachings’ are listed in the Satipaṭṭhāna Sutta:

• In this regard a bhikkhu abides contemplating the nature of certain objects of the systematic teachings in respect of the five hindrances... the five aggregates... the six senses and their objects... the seven enlightenment factors... the four noble truths.
☸ Idha bhikkhave bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu... pañcasupādānakkhandhesu... chasu ajjhattikabāhiresu āyatanesu... sattasu bojjhaṅgesu... catusu ariyasaccesu (M.1.59-62).

We discuss this same issue sv Paṭinissaggānupassī assasissāmī ti sikkhati.

Virāga as adjective

Virāga as an adjective we say ‘evanescent’:

• Knowing bodily form to be powerless, evanescent, and unconsoling
☸ rūpaṃ kho ahaṃ āvuso abalaṃ virāgaṃ anassāsikan ti viditvā (M.3.31).

Illustrations

Illustration: virāgī, fade away

Attachment is moderately blameworthy, and slow to fade away.
☸ rāgo kho āvuso appasāvajjo dandhavirāgī

Hatred is very blameworthy, and quick to fade away.
☸ doso mahāsāvajjo khippavirāgī

Undiscernment of reality is very blameworthy, and slow to fade away.
☸ moho mahāsāvajjo dandhavirāgī ti (A.1.200).

Illustration: virāgaṃ, fade away

And what are the varieties of suffering?
☸ Katamā va bhikkhave dukkhassa vemattatā

• Suffering that is inordinate
☸ atthi bhikkhave dukkhaṃ adhimattaṃ

• Suffering that is slight
☸ atthi parittaṃ

• Suffering that fades away quickly
☸ atthi dandhavirāgaṃ

• Suffering that fades away slowly
☸ atthi khippaviragaṃ (A.3.416).

Illustration: virāgā, fading away

With the fading away of rapture, a bhikkhu abides serene, mindful, and fully conscious, experiencing physical pleasure. He enters and abides in third jhāna in which the Noble Ones declare that he abides serene, mindful, and in physical pleasure.
☸ Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārī ti taṃ tatiyaṃ jhānaṃ upasampajja viharati (D.3.265).

Illustration: virāgo, fades away

When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away.
☸ imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti

When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.
☸ imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī ti (M.2.223).

Illustration: virāga, fading away

Therefore, with the destruction, fading away, ending, giving up, and relinquishment of all forms of craving the Perfect One has fully awakened to unsurpassed, complete enlightenment, I declare.
☸ Tasmātiha bhikkhave tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho ti vadāmi (M.1.5-6).

Illustration: virāga, fading away

Bhante, I understand the teaching to have been taught by the Blessed One for the fading away of attachment.
☸ Rāgavirāgatthañca khvāhaṃ bhante bhagavatā dhammaṃ desitaṃ ājānāmī ti (S.4.46-7).

Compare:

Therefore the liberation [from attachment through inward calm] is due to the fading away of attachment.
☸ Iti kho bhikkhave rāgavirāgā cetovimutti

And the liberation [from uninsightfulness] through penetrative discernment is due to the fading away of uninsightfulness into reality.
☸ avijjāvirāgā paññāvimuttī ti (A.1.61).

Illustration: virāga, fading away

For the fading away of attachment, two things should be developed. Which two? Inward calm and insightfulness.
☸ Rāgassa bhikkhave virāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca (A.1.100).

Illustration: virāga, passing away

With the complete passing away and ending of the six senses comes the ending and subsiding of entrenched perception
☸ channaṃ āvuso phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo ti (A.2.161).

Illustration: virāgānupassī, passing away

He abides contemplating unlastingness in relation to the body and pleasant sense impression
☸ so kāye ca sukhāya ca vedanāya aniccānupassī viharati

• their disappearance
☸ vayānupassī viharati

• their passing away
☸ virāgānupassī viharati

• their ending
☸ nirodhānupassī viharati

• their relinquishment
☸ paṭinissaggānupassī viharati (S.4.211).

Illustration: virāga, the passing away [of originated phenomena]

And what, Ānanda, is the perception of the passing away [of originated phenomena]. In this regard, Ānanda, a bhikkhu... contemplates thus: ‘This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the Untroubled.’
☸ Katamācānanda virāgasaññā? Idhānanda bhikkhu... iti paṭisañcikkhati etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nibbānan ti (A.5.110).

Illustration: virāga, the passing away [of originated phenomena]

Bhikkhus, I will teach you the passing away [of originated phenomena] and the path leading to the passing away [of originated phenomena]. Please listen.
☸ Virāgañca vo bhikkhave desissāmi virāgagāmiñca maggaṃ taṃ suṇātha

What is the passing away [of originated phenomena]?
☸ Katamañca bhikkhave virāgaṃ

The destruction of attachment, hatred, and undiscernment of reality. This is called the passing away [of originated phenomena].
☸ yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave virāgaṃ

What is the path leading to the passing away [of originated phenomena]. Mindfulness of the body.
☸ Katamo ca bhikkhave virāgagāmī maggo? Kāyagatāsati (S.4.368-373).

Comment:

This chapter of the Saṃyutta Nikāya concerns synonyms of nibbāna, where virāga is not associated with nibbidā, so it is in accordance with the rule noted in the introduction to call this ‘passing away’ not ‘non-attachment.’

Illustration: virāgo, the passing away [of originated phenomena]

Of phenomena either originated or unoriginated
☸ Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā

the passing away [of originated phenomena] is reckoned as best of them
☸ virāgo tesaṃ dhammānaṃ aggamakkhāyati

in other words
☸ yadidaṃ

• the quelling of exuberance
☸ madanimmadano

• the elimination of thirst
☸ pipāsavinayo

• the uprooting of clinging
☸ ālayasamugghāto:

• the curtailment of the round of rebirth
☸ vaṭṭupacchedo

• the destruction of craving
☸ taṇhakkhayo:

• the passing away [of originated phenomena]
☸ virāgo

• the ending [of originated phenomena]
☸ nirodho

• the Untroubled
☸ nibbānaṃ (A.2.34).

Comment:

Virāga is not associated here with nibbidā, so it is in accordance with the rule noted in the introduction to call this ‘passing away’ not ‘non-attachment.’ Virāga here is a synonym of nibbāna, as it also is in this quote:

• The destruction of attachment, hatred, and undiscernment of reality. This is called the passing away [of originated phenomena].
☸ yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave virāgaṃ (S.4.368-373).

Comment:

Note that virāgo (passing away [of originated phenomena]) at A.2.34 runs parallel to rāgavirāgāya (‘fading away of attachment’) at Vin.3.20:

Is not, friend, the teaching explained in many ways by the Blessed One for the fading away of attachment?
☸ Nanu āvuso bhagavatā anekapariyāyena rāgavirāgāya dhammo desito?

Is not the teaching explained for
☸ dhammo desito

• the quelling of exuberance
☸ madanimmadanāya

• the elimination of thirst
☸ pipāsavinayāya (Vin.3.20).

Illustration: virāgadhammaṃ, destined to pass away

Bodily form, Ānanda, is unlasting, originated, and dependently arisen. It is destined to be destroyed, to disappear, to pass away, to cease.
☸ Rūpaṃ kho ānanda aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ (S.3.24).

Illustration: virāgadhammaṃ, destined to pass away

This [wretched human] body is perishable, bhikkhus; consciousness is destined to pass away;
☸ Bhidurāyaṃ bhikkhave kāye viññāṇaṃ virāgadhammaṃ (It.69).

Illustration: virāgāya, non-attachment

How do those who are clear-sighted see [the nature of reality]?
☸ Kathañca bhikkhave cakkhumanto passanti?

In this regard a bhikkhu sees what is brought about as what is brought about
☸ Idha bhikkhu bhūtaṃ bhūtato passati

Seeing it thus
☸ bhūtaṃ bhūtato disvā

he applies himself to disillusionment with what is brought about, to non-attachment to what is brought about, and to the ending of what is brought about
☸ bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

Thus do those who are clear-sighted see [the nature of reality]
☸ evaṃ kho bhikkhave cakkhumanto ca passantī ti (It.44).

Illustration: virāgāya, non-attachment

The noble disciple is indifferent to the visual sense of the past, he does not long for the visual sense of the future, he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it.
☸ sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti (S.4.4).

Illustration: virāga, non-attachment [to originated phenomena]

In this regard a bhikkhu develops the enlightenment factor of mindfulness (... detached awareness) which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].
☸ Idha bhikkhave bhikkhu satisambojjhaṅgaṃ bhāveti (... upekkhāsambojjhaṅgaṃ bhāveti) vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ (S.5.78).

Illustration: virāga, non-attachment

―For what purpose, bhante, is right vision [of things according to reality]?
☸ Sammādassanaṃ pana bhante kimatthiyan ti?

―Right vision [of things according to reality], Rādha, is for the sake of disillusionment [with originated phenomena].
☸ Sammādassanaṃ kho rādha nibbidatthaṃ

―For what purpose, bhante, is disillusionment [with originated phenomena]?
☸ Nibbidā pana bhante kimatthiyā ti?

―Disillusionment [with originated phenomena] is for the sake of non-attachment [to originated phenomena].
☸ Nibbidā kho rādha virāgatthā (S.3.189).

―For what purpose, bhante, is non-attachment [to originated phenomena]?
☸ Virāgo pana bhante kimatthiyo ti?

―Non-attachment is for the sake of liberation [from perceptually obscuring states].
☸ Virāgo kho rādha vimuttattho

―For what purpose, bhante, is liberation [from perceptually obscuring states]?
☸ Vimutti pana bhante kimatthiyā ti?

―Liberation [from perceptually obscuring states] is for the sake of [realising] the Untroubled.
Vimutti kho rādha nibbānatthā (S.3.189).

Illustration: virāgena, non-attachment [to originated phenomena]

In the past I was fond of the teachings in verse so long as I had not realised non-attachment [to originated phenomena].
☸ Ahu pure dhammapadesu chando yāva virāgena na samāgamimha

But when, through knowledge [of things according to reality] I realised non-attachment [to originated phenomena], I became what good men call ‘One who has laid down whatever is seen, heard, or sensed.’
☸ Yato virāgena samāgamimha yaṃ kiñci diṭṭhaṃ vā sutaṃ mutaṃ vā
Aññāya nikkhepanamāhu santo ti (S.1.203).

Illustration: virāgāya, non-attachment [to originated phenomena]

Bhikkhus, there is one thing if developed and cultivated leads to complete disillusionment [with originated phenomena] (ekantanibbidāya), non-attachment [to originated phenomena] (virāgāya), the ending [of originated phenomena] (nirodhāya), inward peace (upasamāya), transcendent insight (abhiññāya), enlightenment (sambodhāya), the Untroubled (nibbānāya).
☸ Ekadhammo bhikkhave bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati

What one thing? Meditation on the [perfection of the] Buddha’s [enlightenment]
☸ Katamo ekadhammo? Buddhānussati (A.1.30).

Illustration: virāgā, unattached [to originated phenomena]

Seeing thus, the noble disciple is disillusioned with bodily form... fields of sensation; Being disillusioned [with originated phenomena], he is unattached [to originated phenomena]. Being unattached [to originated phenomena], he is liberated [from perceptually obscuring states].
☸ Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmiṃ nibbindati vedanāyapi nibbindati saññāyapi nibbindati saṅkhāresupi nibbindati viññāṇasmimpi nibbindati nibbindaṃ virajjati virāgā vimuccati (M.3.20).

*Viriya

Renderings

• viriya: energy

• viriya: effort

• āraddhaviriyo: energetic

• āraddhaviriyo: energetically

• āraddhaviriyo: energetically applied [to the practice]

• āraddhaviriyo: energetic person

• viriyaṃ ārabhituṃ: to be energetically applied [to the practice]

• viriyaṃ ārabhati: to apply energy

• viriyindriya: faculty of energetic application [to the practice]

• viriyasambojjhaṅga: enlightenment factor of energetic application [to the practice]

Introduction

Āraddhaviriyo: energetically applied

Āraddhaviriyo means being somehow energetically applied, for example to the supreme goal:

• One who is energetically applied to the attainment of the supreme goal.
☸ Āraddhaviriyo paramatthapattiyā (Sn.v.68).

Where āraddhaviriyo occurs without qualification, we qualify it with ‘to the practice’ in accordance with this definition:

• “One who is energetically applied [to the practice], one who is energetically applied [to the practice]” is said. On what grounds is one energetically applied [to the practice]?
☸ āraddhaviriyo āraddhaviriyo ti bhante vuccati. Kittāvatā nu kho bhante āraddhaviriyo hotī ti?

... ‘In this regard, Moggallāna, a bhikkhu abides energetically thus: “Willingly, let only skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly application [to the practice].
☸ idha moggallāna bhikkhu āraddhaviriyo viharati kāmaṃ taco ca nahārū ca aṭṭhī ca avasissatu sarīre upasussatu maṃsalohitaṃ yaṃ taṃ purisathāmena purisaviriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā viriyassa saṇṭhānaṃ bhavissatī ti.

... In this way is one energetically applied [to the practice].
☸ Evaṃ kho moggallāna āraddhaviriyo hotī ti (S.2.276).

For the rendering ‘application [to the practice]’ for parakkama, see Glossary sv Parakkama.

Viriyasambojjhaṅga: the enlightenment factor of energetic application [to the practice]

That viriyasambojjhaṅga means ‘the enlightenment factor of energetic application [to the practice]’ can be judged from the following two quotes:

1) “While he scrutinises the teaching with penetrative discernment, examines it, inquires into it, unflagging energy is aroused. Whenever a bhikkhu’s unflagging energy is aroused as he scrutinises the teaching with penetrative discernment, examines it, inquires into it, on that occasion the enlightenment factor of energetic application [to the practice] is aroused in the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energetic application [to the practice]; on that occasion the enlightenment factor of energetic application [to the practice] is perfected through spiritual cultivation in the bhikkhu.
Yasmiṃ samaye ānanda bhikkhuno taṃ dhammaṃ paññāya pavicanato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti viriyaṃ asallīnaṃ viriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Viriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti. Viriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Āraddhaviriyassa uppajjati pīti nirāmisā (S.5.332).

2) On an occasion when the mind becomes sluggish, it is timely to develop... the enlightenment factor of energetic application [to the practice]... For what reason? Because the mind is sluggish.
☸ Yasmiñca kho bhikkhave samaye līnaṃ cittaṃ hoti kālo tasmiṃ samaye... viriyasambojjhaṅgassa bhāvanāya... Taṃ kissa hetu: līnaṃ bhikkhave cittaṃ. (S.5.113).

Viriyindriya: faculty of energetic application [to the practice]

That viriyindriya means ‘the faculty of energetic application [to the practice]’ can be judged from this quote:

• It is indeed to be expected, bhante, that a noble disciple who has faith [in the perfection of the Perfect One’s enlightenment] will dwell energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors; that he will be steadfast, unwavering in application [to the practice], not shirking the responsibility of [undertaking] spiritually wholesome factors. That energy, bhante, is his faculty of energetic application [to the practice].
☸ saddhassa hi bhante ariyasāvakassa etaṃ pāṭikaṅkhaṃ: yaṃ āraddhaviriyo viharissati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃ hissa bhante viriyaṃ tadassa viriyindriyaṃ (S.5.225).

Viriyabalaṃ: the power of energetic application [to the practice]

That viriyabalaṃ means ‘the power of energetic application [to the practice]’ can be judged from this quote:

• And what is the power of energetic application [to the practice]. In this regard, a noble disciple abides energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors, steadfast, unwavering in application [to the practice], not shirking the responsibility of [undertaking] spiritually wholesome factors.
☸ Katamañca bhikkhave viriyabalaṃ idha bhikkhave ariyasāvako āraddhaviriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷha parakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati bhikkhave viriyabalaṃ (A.3.2).

Viriyaṃ ārabhituṃ: to be energetically applied [to the practice]

That viriyaṃ ārabhituṃ means ‘to be energetically applied [to the practice]’ can be judged from this quote:

• When the teaching has thus been well explained by me, elucidated, disclosed, revealed, free of patchwork, it is indeed fitting for a noble young man who has gone forth [into the ascetic life] out of faith to be energetically applied [to the practice] thus:
☸ Evaṃ svākkhāte kho bhikkhave mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhā pabbajitena kulaputtena viriyaṃ ārabhituṃ:

... ‘Willingly, let only skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly application [to the practice].’
☸ kāmaṃ taco ca nahāru ca aṭṭhi ca avasissatu sarīre upasussatu maṃsalohitaṃ yaṃ taṃ purisatthāmena purisaviriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā viriyassa saṇṭhānaṃ bhavissati (S.2.28).

Illustrations

Illustration: viriya, effort

“Did you earlier have the effort, ‘I will go to the monastery,’ and after you arrived at the monastery, was the corresponding effort quelled?” “Yes, sir.”
Ahosi te pubbe viriyaṃ ārāmaṃ gamissāmī ti tassa te ārāmagatassa yaṃ tajjaṃ viriyaṃ taṃ paṭippassaddhanti evaṃ bho (S.5.273).

Illustration: viriya, energy

‘Struggling with hands and feet’ represents the exertion of energy.
☸ satthehi ca pādehi ca vāyāmo ti kho bhikkhave viriyārambhassetaṃ adhivacanaṃ (It.114).

Illustration: viriya, [application of] energy; viriyasambojjhaṅgo, the enlightenment factor of energetic application [to the practice]

Whatever [application of] bodily energy there is, is the enlightenment factor of energetic application [to the practice]; whatever [application of] mental energy there is, is also the enlightenment factor of energetic application [to the practice]. Thus what is concisely called the enlightenment factor of energetic application [to the practice] becomes twofold by this method of exposition.
☸ Yadapi bhikkhave kāyikaṃ viriyaṃ tadapi viriyasambojjhaṅgo. Yadapi cetasikaṃ viriyaṃ tadapi viriyasambojjhaṅgā. Viriyasambojjhaṅgoti itihidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti (S.5.111).

Illustration: viriyaṃ, energy

If one’s energy is excessive it leads to restlessness; if too lax it leads to indolence. Therefore Soṇa, resolve [to apply yourself] moderately energetically, and achieve a balance in the faculties, and in this manner pick up the object of meditation.
☸ Evameva kho soṇa accāraddhaṃ viriyaṃ uddhaccāya saṃvattati atilīnaṃ viriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ soṇa viriyasamataṃ adhiṭṭhahaṃ indriyānañca samataṃ paṭivijjha tattha ca nimittaṃ gaṇhāhī ti (A.3.376).

Illustration: viriyaṃ, energy

While he scrutinises the teaching with penetrative discernment, examines it, inquires into it, unflagging energy is aroused.
☸ Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti viriyaṃ asallīnaṃ (S.5.67-69).

Illustration: āraddhaviriyassa, energetically applied [to the practice]

A noble disciple who has faith [in the perfection of the Perfect One’s enlightenment], who is energetically applied [to the practice], and whose mindfulness is established, having made the relinquishment [of attachment] the basis [for spiritual development], will gain inward collectedness, will gain mental concentration.
☸ saddhassa hi bhante ariyasāvakassa āraddhaviriyassa upaṭṭhitasatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ labhissati cittassekaggataṃ (S.5.225).

Illustration: āraddhaviriyo, energetic person

Bhikkhus, the lazy person abides in misery, soiled by unvirtuous, spiritually unwholesome factors, and great is the personal good that he neglects.
☸ dukkhaṃ hi bhikkhave kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi. Mahantañca sadatthaṃ parihāpeti.

But the energetic person abides happily, secluded from unvirtuous, spiritually unwholesome factors, and great is the personal good that he achieves.
☸ Āraddhaviriyo ca kho bhikkhave sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi mahantañca sadatthaṃ paripūreti (S.2.29).

Illustration: āraddhaviriyo, being energetic

Am I much given to laziness? Or am I much given to being energetic?
☸ kusīto nu kho bahulaṃ viharāmi āraddhaviriyo nu kho bahulaṃ viharāmi (A.5.92-3).

Illustration: viriyaṃ ārabhati, to apply energy

It can be expected that he will not stir up eagerness, endeavour, apply energy, to abandon that blemish.
☸ tasse taṃ pāṭikaṅkhaṃ na chandaṃ janessati na vāyamissati na viriyaṃ ārabhissati tassaṅgaṇassa pahānāya (M.1.25).

*Viruddha; Virodha

Renderings

• viruddha: hostile

• viruddha: repelled

• virodha: rejecting

• virodha: dislike

• virodha: hostility

• anurodha: welcoming

• anuruddha: attracted

Illustrations: Viruddha

Illustration: anuruddho, attracted; viruddha, repelled

Maintain detached awareness towards physical sensation, both pleasant and painful, not attracted or repelled by anything.
☸ Phassadvayaṃ sukhadukkhe upekkhe
Anānuruddho aviruddha kenaci (S.4.71).

Illustration: aviruddho, not repelled by

One not training himself in the hope of material gain, who is unshaken if he gets nothing, who is not repelled by flavours, nor greedy with craving for them;
☸ Lābhakamyā na sikkhati alābhe ca na kuppati
Aviruddho ca taṇhāya rasesu nānugijjhati (Sn.v.854).

Illustration: aviruddhaṃ, unhostile

One who is unhostile amidst the hostile, inwardly at peace amidst the violent, free of grasping amidst the grasping, he is what I call a Brahman.
☸ Aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
Sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.630).

Illustration: aviruddho, not hostile

Having abandoned sensuous pleasures completely, he is one who abstains from sexual intercourse. He is neither hostile towards nor attached to living beings, whether timid or mettlesome.
☸ Virato methunā dhammā hitvā kāme parovare
Aviruddho asāratto pāṇesu tasathāvare (Sn.v.704).

Illustration: aviruddho, free of hostility

Being free of hostility by way of speech, mind, and body, having properly understood the teaching, and longing for the Untroubled State, he would properly fulfil the ideals of religious asceticism in the world.
☸ Vacasā manasā ca kammunā ca aviruddho sammā viditvā dhammaṃ
Nibbānapadābhipatthayāno sammā so loke paribbajeyya (Sn.v.365).

Illustrations: Virodha

Illustration: anurodha, welcoming; virodhaṃ, rejecting

In seeing a visible object via the visual sense a bhikkhu is attached to an agreeable visible object and troubled by a disagreeable visible object. He abides without mindfulness of the body established, with an undeveloped mind, and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati appiyarūpe rūpe vyāpajjati. Anupaṭṭhitakāyasati ca viharati paritta cetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

Engaged as he is in welcoming and rejecting, whatever sense impression he experiences―whether pleasant, unpleasant, or neutral―he takes delight in it, welcomes it, and persists in cleaving to it. In so doing, spiritually fettering delight arises. Spiritually fettering delight in sense impression is grasping
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupadānaṃ (M.1.266).

Illustration: anurodha, welcoming; virodha, rejecting

He welcomes the arisen acquisition and rejects the arisen loss. He welcomes the arisen prestige and rejects the arisen imprestige. He welcomes the arisen praise and rejects the arisen criticism. He welcomes the arisen pleasure and rejects the arisen pain.
☸ Uppannaṃ yasaṃ anurujjhati ayase paṭivirujjhati uppannaṃ pasaṃsaṃ anurujjhati nindāya paṭivirujjhati. Uppannaṃ sukhaṃ anurujjhati. Dukkhe paṭivirujjhati

As he is thus engaged in welcoming and rejecting, he is not freed from birth, old age, or death; from grief, lamentation, physical pain, psychological pain, or despair. He is not freed, I declare, from suffering.
☸ So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccati dukkhasmāti vadāmi (A.4.158).

Illustration: virodha, dislike

Whether enjoying a sweet delicious tasteable object, or sometimes tasting what is unpalatable, eat the sweet tasteable object without cleaving, and do not show dislike for the unpalatable.
☸ Rasañca bhotvā sāditañca sāduṃ athopi bhotvāna asādumekadā
Sāduṃ rasaṃ nājjhosāya bhuñje virodhamāsādusu nopadaṃsaye (S.4.71).

Illustration: avirodha, non-hostility

May my enemies indeed from time to time listen to the teaching of those who preach patience and who praise non-hostility, and may they act in conformity with it.
☸ Disā hi me khantivādānaṃ avirodhappasaṃsinaṃ
Suṇantu dhammaṃ kālena tañca anuvidhīyantu (M.2.105).

*Vivaṭṭacchadda

Renderings

• vivaṭṭacchadda: completely renounced the round of rebirth

Introduction

Analysis: context better than etymology

Vivaṭṭacchaddo has long been a subject of debate. Because even its spelling is unsettled, resolving its meaning must be primarily based on context, not etymology. Extensive notes that demonstrate the longstanding interest in this term can be found at:

• PED: under Vivattacchada

• Norman: Group of Discourses p.229 n.372

• Bodhi: NDB n.713.

• Bodhi: MLDB n.853

‘Removed the covering’: neologism

Many commentaries say vivaṭṭacchadda means ‘one who has removed the covering,’ as follows:

• Here, having been born into the world, he dwells having entirely removed the covering in the world (loke tam chadanam vivattetva), in the darkness of defilements covered by seven coverings (chadanehi): lust, hatred, delusion, conceit, views, ignorance, and misconduct.
☸ Arahaṃ hoti sammāsambuddho loke vivaṭṭacchadoti ettha rāga-dosa-moha-māna-diṭṭhi-avijjā-duccaritachadanehi sattahi paṭicchanne kilesandhakāre loke taṃ chadanaṃ vivaṭṭetvā samantato sañjātāloko hutvā ṭhitoti vivaṭṭacchado (Sv.1.250; tr. Bodhi, NDB, n.713).

But, although taṇhā is called a covering (taṇhāchadanachāditā, Ud.76), these seven factors are not. And although avijjā comes close by being called an eggshell, it is ‘broken through’ not ‘removed.’

• Amongst the manyfolk who are void of insight into reality, enveloped and smothered [in uninsightfulness into reality], having broken through the eggshell of uninsightfulness into reality (avijjaṇḍakosaṃ padāletvā), I alone in the world have fully awakened to unsurpassed, complete enlightenment.
☸ Evameva kho ahaṃ brāhmaṇa avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā eko'va loke anuttaraṃ sammāsambodhiṃ abhisambuddho (A.4.176; Vin.3.3).

Nonetheless, Bodhi accepts the commentary’s explanation, and translates vivaṭṭacchadda as ‘those who have removed the coverings,’ and explains his decision as follows:

• Though various conjectures might be proposed with respect to the original expression and its meaning, given the difficulty of settling these questions across Buddhist textual traditions, the most expedient course open to me is to translate the term as it has been preserved and interpreted in the Pāli tradition (NDB n.713).

‘Remove the coverings’ would certainly fit the context, but to avoid its absurd connotations it would be better parenthesised to: ‘remove the coverings [of lust, hatred, delusion, conceit, views, ignorance, and misconduct],’ or, more justifiably, ‘remove the covering [of avijjā].’

‘With deceit removed’: unfitting

Norman uses the spelling vivattacchadda and calls it ‘with deceit removed,’ because in Sanskrit, according to Monier Williams, chadman has the meaning ‘deceit, disguise.’ But this rendering does not fit the contexts.

Our interpretation

Vivaṭṭacchaddo is primarily found in poetry, and we regard vi- as an unwarranted prefix, but in accordance with Warder’s comments, who says:

• The verses of the Dīgha Nikāya illustrate their most important linguistic and metrical characteristics. The linguistic features to remark are twofold: poetic licence and the use of archaic forms obsolete in everyday speech... Poetic licence is most noticeable in the freedom of word order in verse. Since the inflections generally show the relations between words in a sentence, almost any deviation from the prose order is possible without serious change of meaning... A prefix may be dropped or added where the meaning of the sentence will tolerate a slight change of nuance (Warder, Introduction to Pāli p.354-5).

Because prefixes are subject to poetic licence, we therefore regard vivaṭṭacchaddo as standing for vaṭṭa chaḍḍo, with vi- for emphasis. Comments in the PED show that we are not the first to explain chadda as chaḍḍa: the commentaries have done likewise. But the real strength of our argument lies in the fittingness of our rendering, which we parade in the Illustrations below.

Meaning of chaḍḍeti

Chaḍḍeti means ‘throw’ or ‘pour,’ and vicchaḍḍeti means ‘scatter about’:

• He discards the bowl water neither too far nor too close, and he does not scatter it about.
☸ So pattodakaṃ chaḍḍeti nātidūre nāccāsanne na ca vicchaḍḍayamāno (M.2.138).

In later Pāli, vicchaḍḍeti meant to throw out, to vomit, says PED.

Chinnaṃ vaṭṭaṃ

If vivaṭṭacchadda means ‘completely renounced the round of rebirth,’ then it is comparable to chinnaṃ vaṭṭaṃ, ‘the round of rebirth destroyed’ in this passage:

• He has destroyed the round of rebirth, abandoned longing. The dried-up stream no longer flows. The round of rebirth, destroyed, no longer continues. This is truly the end of suffering.
☸ Acchecchi vaṭṭaṃ byagā nirāsaṃ vusukkhā saritā na sandati. Chinnaṃ vaṭṭaṃ na vattati esevanto dukkhassā ti (Ud.75).

Illustrations

Illustration: vivaṭṭacchaddo, completely renounced the round of rebirth

One who is spiritually purified, who has conquered [all unvirtuous, spiritually unwholesome factors], who has completely renounced the round of rebirth, who has mastery over mentally known objects, who has reached the Far Shore, who is imperturbable, and is proficient in the knowledge of the ending [of originated phenomena] [according to reality]: he would properly fulfil the ideals of religious asceticism in the world.
☸ Saṃsuddhajino vivaṭṭacchaddo dhammesu vasī pāragū anejo
Saṅkhāranirodhañāṇakusalo sammā so loke paribbajeyya (Sn.v.372).

Illustration: vivaṭṭacchaddo, one who has completely renounced the round of rebirth

But if he goes forth from the household life into the ascetic life he will become the Arahant, the Perfectly Enlightened One in the world, one who has completely renounced the round of rebirth.
☸ Sace kho pana agārasmā anagāriyaṃ pabbajati arahaṃ hoti sammāsambuddho loke vivaṭṭacchaddo (D.1.89).

Comment: Here vivaṭṭacchaddo occurs in prose.

Illustration: vivaṭṭacchaddo, one who has completely renounced the round of rebirth

But if he goes forth [from the household life into the ascetic life] he will be free of unvirtuousness, an ascetic with spiritual defilement quelled, one who has completely renounced the round of rebirth.
☸ Atha ce pabbajati bhavati vipāpo
Samaṇo samitarajo vivaṭṭacchaddo (D.3.179).

Illustration: vivaṭṭacchaddo, completely renounced the round of rebirth

They in the world who have completely renounced the round of rebirth.
☸ vivaṭṭacchaddā ye loke (A.2.44).

*Viveka

Renderings

• viveka: seclusion [from sensuous pleasures and spiritually unwholesome factors]

• viveka: physical seclusion (=paviveka, metri causa)

Introduction

Parenthesis: seclusion [from sensuous pleasures and spiritually unwholesome factors]

Viveka usually has no designated object. Our parenthesis comes from this quote:

• Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Idhāvuso visākha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (M.1.301).

Because vivekajaṃ corresponds to vivicceva kāmehi vivicca akusalehi dhammehi, therefore viveka = seclusion [from sensuous pleasures and spiritually unwholesome factors].

Viveka = vavakaṭṭha & nekkhamma

Our renderings for vavakaṭṭha and nekkhamma are:

• Vavakaṭṭha: ‘withdrawn [from sensuous pleasures and spiritually unwholesome factors].’ See Glossary sv Vavakaṭṭha.

• Nekkhamma: ‘the practice of unsensuousness.’ See Glossary sv Nekkhamma.

In the following quote vivekaninnaṃ cittaṃ hoti equals vavakaṭṭhaṃ plus nekkhammābhirataṃ:

• His mind inclines, verges, and drifts towards seclusion [from sensuous pleasures and spiritually unwholesome factors]. It is withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness.
☸ vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vavakaṭṭhaṃ nekkhammābhirataṃ (A.4.224).

Therefore, again, viveka = ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’

Viveka means physical seclusion, metri causa

Paviveka not viveka means physical seclusion. Only in verse does viveka mean physical seclusion, metri causa. See Glossary sv Paviveka.

Illustrations

Illustration: vivekā, seclusion [from sensuous pleasures and spiritually unwholesome factors]

Abiding attached within the inner recesses of the heart, covered in defilement and steeped in confusion, such a being is far from seclusion [from sensuous pleasures and spiritually unwholesome factors]. Abandoning the pleasures of the world is truly difficult.
☸ Satto guhāyaṃ bahunābhicchanno tiṭṭhaṃ naro mohanasmiṃ pagāḷho;
Dūre vivekā hi tathāvidho so kāmā hi loke na hi suppahāyā (Sn.v.772).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

A person who is not attached to the future, who does not grieve over the past, who finds seclusion [from sensuous pleasures and spiritually unwholesome factors] amidst sensation, and is not led into dogmatic views;
☸ Nirāsatti anāgate atītaṃ nānusocati
Vivekadassī phassesu diṭṭhīsu ca na nīyati (Sn.v.851).

Illustration: vivekaṃ, seclusion [from sensuous pleasures and spiritually unwholesome factors]

I ask the enlightened kinsman of the Sun clan, the great Seer, about seclusion [from sensuous pleasures and spiritually unwholesome factors] and about the Peaceful State. Seeing in what way is a bhikkhu freed from passion, grasping nothing in the world?
☸ Pucchāmi taṃ ādiccabandhu vivekaṃ santipadañca mahesi;
Kathaṃ disvā nibbāti bhikkhu anupādiyāno lokasmiṃ kiñci (Sn.v.915).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

For a long time his mind has inclined, verged and drifted towards seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ yaṃ hi taṃ bhikkhave cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ.

Thus there is no possibility that he will return to lay life.
☸ Taṃ vata hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati (S.5.53).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

When a bhikkhu has emerged from the attainment of the ending of perception and sense impression his mind inclines, verges, and drifts towards seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho āvuso visākha bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāranti (M.1.302).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

A certain bhikkhu had gone for his daytime abiding, but kept thinking unvirtuous, spiritually unwholesome thoughts associated with the household life.
☸ pāpake akusale vitakke vitakketi gehanissite.

Then the deva inhabiting that woodland grove, being tenderly concerned for that bhikkhu, desiring his spiritual well-being, desiring to stir up in him an earnest attitude [to the practice] (saṃvejetukāmā), approached him and addressed him in verses:

Desiring seclusion [from sensuous pleasures and spiritually unwholesome factors] you entered the woods,
☸ Vivekakāmosi vanaṃ paviṭṭho

Yet your mind gushes outwardly.
☸ atha te mano niccharatī bahiddhā

Eliminate, man, your fondness for people;
☸ Jano janasmiṃ vinayassu chandaṃ

Then you’ll be truly happy, free of attachment.
☸ tato sukhī hohisi vītarāgo (S.1.197).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

In this regard a bhikkhu develops the enlightenment factor of mindfulness (... detached awareness) which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].
☸ Idha bhikkhave bhikkhu satisambojjhaṅgaṃ bhāveti (... upekkhāsambojjhaṅgaṃ bhāveti) vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ (S.5.78).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

He who is not relying on [the fulfilment of any] expectation [for anything in the world], who has discovered seclusion [from sensuous pleasures and spiritually unwholesome factors], who has gone beyond the dogmatism experienced by others, and for whom there are no bases whatsoever [for the establishment of his stream of consciousness]: the Perfect One is worthy of the oblation.
☸ Āsaṃ anissāya vivekadassī paravediyaṃ diṭṭhimupātivatto
Ārammaṇā yassa na santi keci tathāgato arahati pūraḷāsaṃ (Sn.v.474).

Illustration: viveka, seclusion [from sensuous pleasures and spiritually unwholesome factors]

One is the path to worldly gain, another the path leading to the Untroubled. Fully understanding this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly honour. He should cultivate seclusion [from sensuous pleasures and spiritually unwholesome factors] instead.
☸ Aññā hi lābhūpanisā aññā nibbānagāminī
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya vivekamanubrūhaye (Dh.v.75).

Illustration: viveke, seclusion [from sensuous pleasures and spiritually unwholesome factors]

Tell us of the distress, dear sir, that befalls one who is applied to sexual intercourse. Having heard your explanation we will train ourselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Methunamanuyuttassa vighātaṃ brūhi mārisa
Sutvāna tava sāsanaṃ viveke sikkhissāmase (Sn.v.818).

Illustration: viveko, physical seclusion (=paviveko)

Blissful is the physical seclusion of one who is content [with what is paltry and easily gotten], who has heard the teaching, and who sees [the nature of reality].
Sukho viveko tuṭṭhassa sutadhammassa passato (Ud.10).

Illustration: viveka, physical seclusion (=paviveka)

Just as the Veramba wind blows clouds in the rainy season, so [in the city of Veramba] mental images connected with physical seclusion [would] overwhelm me.
☸ Yathā abbhāni verambo vāto nudati pāvuse
Saññā me abhikīranti vivekapaṭisaṃyuttā (Th.v.589).

*Vihaññati

Renderings

• vihaññati: inconvenienced

• vihaññati: troubled

• vihaññati: troubled by

• vihaññati: suffer hardship

Illustrations

Illustration: vihaññāmi, inconvenienced

Then it occurred to one of those beings who was inclined to laziness: 'Well now, why should I be inconvenienced by having to gather rice in the evening for supper and in the morning for breakfast? Why shouldn't I gather it all at once for both meals?
☸ Atha kho vāseṭṭhā aññatarassa sattassa alasajātikassa etadahosi ambho kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya? Yannūnāhaṃ sāliṃ āhareyyaṃ sakideva sāyapātarāsāyā ti (D.3.89).

Illustration: vihaññanti, inconvenienced

They were inconvenienced as they were ascending. ‘I allow, bhikkhus, three [kinds of] staircases.’
☸ Ārohantā vihaññanti. Anujānāmi bhikkhave tayo sopāṇe (Vin.2.117).

Illustration: vihaññamānaṃ, troubled

See how they are troubled, those who are attached to the perception of existence.
☸ Sakiñcanaṃ passa vihaññamānaṃ (Ud.14).

Illustration: avihaññamāno, without being troubled by

Mindful and fully conscious, enduring without being troubled [by it], sense impression that was unpleasant, acute, sharp, and severe, arisen as a karmic consequence of previous deeds’
☸ purāṇakammavipākajaṃ dukkhaṃ tibbaṃ kharaṃ kaṭukaṃ vedanaṃ adhivāsento sato sampajāno avihaññamāno (Ud.21).

Illustration: vihaññamāne, troubled by

‘Seeing people being troubled by [attachment to] bodily forms―for people negligently applied [to the practice] are troubled by [attachment to] bodily forms―therefore you, Pingiya, being diligently applied [to the practice], abandon bodily form for the sake of avoiding renewed states of individual existence.’
☸ Disvāna rūpesu vihaññamāne ruppanti rūpesu janā pamattā
Tasmā tuvaṃ piṅgiya appamatto jahassu rūpaṃ apunabbhavāya (Sn.v.1121).

COMMENT

Rūpesu vihaññamāne: ‘troubled by [attachment to] bodily forms.’ The locative shows the cause, reason, or motive of an action (PGPL, para601). The parenthesis ‘attachment’ is justified by the advice to ‘abandon’ (jahassu) in pāda d. The principle is repeated with upādāya in verse 169:

• Because of grasping the six [sense objects] the world [of beings] suffers hardship.
☸ upādāya chassu loko vihaññati (Sn.v.169).

COMMENT

Troubled... troubled: vihaññati and ruppati are synonyms.

Illustration: vihaññittho, troubled by

You abide out in the open air. These winter nights are cold. Do not be troubled, overcome by the cold. Snuggle into your dwelling with fastened bolts.
☸ Abbhokāse viharasi sītā hemantikā imā rattiyo
Mā sītena pareto vihaññittho pavisa tvaṃ vihāraṃ phassit’aggaḷaṃ (Th.v.385).

I will fasten onto the four unlimited states, and I will abide well-pleased with them. I will not be troubled by the cold, dwelling in the Imperturbable.
☸ Phassissaṃ catasso appamaññāyo tāhi ca sukhito viharissaṃ
Nāhaṃ sītena vihaññissaṃ aniñjito viharanto ti (Th.v.386).

Illustration: vihaññati, troubled

In this world he grieves, having passed on he grieves. The evildoer grieves in both places. He grieves, he is troubled, on considering his own immoral activities.
☸ Idha socati pecca socati pāpakārī ubhayattha socati
So socati so vihaññati disvā kammakiliṭṭhamattano (Dh.v.15).

Illustration: avihaññamāno, without being troubled by

He politely eats whatever food they give him, whether poor or excellent, without being troubled [by it].
☸ yaṃ kho panassa bhojanaṃ denti lūkhaṃ vā paṇītaṃ vā taṃ sakkaccaṃyeva paribhuñjati avihaññamāno (A.4.189)..

Illustration: vihaññati, troubled by

This brahman Soṇadaṇḍa is troubled by his own mind.
☸ vihaññati kho ayaṃ soṇadaṇḍo brāhmaṇo sakena cittena (D.1.119).

Illustration: vihaññati, troubled by

‘I have sons. I have wealth’: [thinking thus] the fool is troubled [by craving].
☸ Puttā matthi dhanammatthi iti bālo vihaññati (Dh.v.62).

COMMENT

Commentary: puttataṇhāya ceva dhanataṇhāya ca haññati vihaññati dukkhayati puttā me nassiṃsū ti vihaññati nassantī ti vihaññati nassissantī ti vihaññati.

Illustration: vihaññati, suffers hardship

Because of grasping the six [sense objects] the world [of beings] suffers hardship.
☸ upādāya chassu loko vihaññati (Sn.v.169).

Illustration: vihaññanti, suffer hardship

Whereas some suffer hardship when climbing a mountain, there climbs Kassapa, an inheritor of the Buddha’s [teaching], fully conscious and mindful, assisted by his psychic power.
☸ Yattha eke vihaññanti āruhantā siluccayaṃ
Tattha buddhassa dāyādo sampajāno patissato
Iddhibalenupatthaddho kassapo abhirūhati (Th.v.1058).

Illustration: vihaññasi, suffer hardship

Should you ravish one who knows [the nature of reality], you will [thereafter] suffer hardship.
☸ Tvaṃ tādisikaṃ palobhaya jānantiṃ so imaṃ vihaññasi (Thī.v.387).

Illustration: vihaññasi, suffer hardship

Do not later suffer hardship like a carp swallowing a fishhook.
☸ Mā puthulomova baḷisaṃ gilitvā pacchā vihaññasi (Thī.v.508).

Illustration: vihaññati, suffers hardship

Having gone from here to hell, the one-eyed person suffers hardship.
☸ Ito so nirayaṃ gantvā ekacakkhu vihaññati (A.1.129).

Illustration: vihaññati, suffers hardship

A poor person who becomes indebted suffers hardship while enjoying himself.
☸ Daḷiddo iṇamādāya bhuñjamāno vihaññati (A.3.353).

Illustration: vihaññanti, suffer hardship

Affiliates suffer hardship.
☸ Sādhāraṇe vihaññanti (Ud.18).

*Vihesā; Vihiṃsā

Renderings

Vihesā, Viheseti

• viheseti: to harm

• viheseti: to injure

• viheseti: to trouble

• viheseti: to harass

• vihesā: doing harm

• vihesā: injury

• vihesā: vexation

• vihesā: maliciousness

• avihesā: compassion

Vihiṃsati, Vihiṃsā

• vihiṃsati: to harm

• vihiṃsati: to injure

• vihiṃsati: to trouble

• vihiṃsā: troublesomeness

• vihiṃsā: maliciousness

• vihiṃsā: malicious

• avihiṃsā: compassion

Illustrations: vihesā

Illustration: vihesā, doing harm

One who delights in doing harm, a beast
☸ vihesābhirato mago (Sn.v.275).

Illustration: vihesa, injury

Those in this world who are unrestrained in [the harming of] living beings, stealing their possessions, intent on injury, unvirtuous, ferocious, harsh, disrespectful: what is rotten is this, not the eating of meat.
☸ Ye idha pāṇesu asaṃyatā janā paresamādāya vihesamuyyutā
Dussīlaluddā pharusā anādarā esāmagandho na hi maṃsabhojanaṃ (Sn.v.247).

Illustration: vihesaṃ, injury

Injuring one who has spiritually developed himself
☸ Vihesaṃ bhāvitattānaṃ (Sn.v.276-7).

Illustration: vihesesi, trouble

He did not trouble me through [failure to quickly understand] the teaching.
☸ na ca maṃ dhammādhikaraṇaṃ vihesesi (M.2.146).

Comment:

See Glossary sv Na ca maṃ dhammādhikaraṇaṃ vihesesi

Illustration: viheseti, trouble

He troubles the assembly of bhikkhus by keeping silent.
☸ tuṇhibhāvena saṅghaṃ viheseti (A.4.194).

Illustration: vihesā, troublesome

If I were to explain the teaching to others and they did not understand, it would be wearisome and troublesome for me.
☸ ahañce ca kho pana dhammaṃ deseyyaṃ pare ca me na ājāneyyuṃ so mamassa kilamatho sā mamassa vihesā ti (D.2.36).

Illustration: vihesā, troublesome

If you come and ask the Perfect One the fate of everyone who dies, it would be troublesome for him.
☸ tasmiñce kālakate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha vihesā cesā ānanda tathāgatassa (D.2.93).

Illustration: vihesā, vexation

When there are disputes there are quarrels; with quarrels, distress; with distress, vexation.
☸ Iti viggahe sati vivādo vivāde sati vighāto vighāte sati vihesā (M.1.498).

Illustration: vihesā, vexation

Many sense impressions arising from the visible object blossom [within oneself], greed and vexation as well, by which one’s mind becomes disturbed.
☸ Tassa vaḍḍhanti vedanā anekā rūpasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati (Th.v.794-5).

Illustration: vihesā, vexation

Why recite these lesser and minor training rules? They only lead to anxiety, vexation, and perplexity.
kiṃ panimehi khuddisante vā sikkhāpadehi uddiṭṭhehi yāvadve kukkuccāya vihesāya vilekhāya saṃvattanti (Vin.4.143).

Illustration: viheseyyam, harass

If an elder bhikkhu corrects me, he would do so not tenderly concerned for my welfare. I should then tell him "No!" and harass him.
☸ thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī noti naṃ vadeyyaṃ viheseyyampi (A.1.78).

Illustration: vihesiyamānaṃ, harass

Ānanda, would you just simply passively observe an elder bhikkhu while he is being harassed? Truly, Ānanda, there is certainly no compassion in allowing an elder bhikkhu to be harassed.
☸ atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha. Na hi nāma ānanda kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī ti (A.3.194).

Illustration: vihesaṃ, maliciousness

Furthermore, when a bhikkhu is contemplating maliciousness his mind does not become energised, serene, settled, and intent upon it.
Puna ca paraṃ āvuso bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati).

But when contemplating compassion his mind becomes energised, serene, settled, and intent upon it.
Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati) (D.3.240).

Illustration: vihesā, maliciousness

It is impossible, friend, out of the question, that one might develop and cultivate the liberation [from perceptually obscuring states] through [unlimited] compassion, make it one’s vehicle and practice, carry it out, pursue it, and properly undertake it, yet still maliciousness would plague your mind. There is no such possibility.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya atha ca panassa vihesā cittaṃ pariyādāya ṭhassatī'ti netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ āvuso vihesāya yadidaṃ karuṇā cetovimutti (D.3.249).

Illustration: avihesā , compassion

This worthless man must have absolutely no sympathy, tender concern, or compassion for living beings.
☸ Na hi nāma bhikkhave tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati. (Vin.3.42).

Illustrations: vihiṃsa

Illustration: vihiṃseyya, harm

One should speak only that speech which is neither a torment to oneself, nor harmful to others. That speech [i.e. speech spoken gently, and with a mind of unlimited goodwill] is indeed well-spoken.
☸ Tameva vācaṃ bhāseyya yāyattānaṃ na tāpaye
Pare ca na vihiṃseyya sā ve vācā subhāsitā (Th.v.1227).

Illustration: avihiṃsāya, unharmed

The Atanatiya protective verses are beneficial, and through them bhikkhus, bhikkhunīs, and lay-followers may dwell guarded, protected, unharmed and at ease.
☸ Atthasaṃhitā bhikkhave āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhuṇīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā ti (D.3.206).

Illustration: vihiṃsati, injures

A person who injures with a stick beings who [likewise] desire happiness
☸ Sukhakāmāni bhūtāni yo daṇḍena vihiṃsati (Ud.12).

Illustration: vihiṃsa, troublesomeness

Properly reflecting, you should use almsfood not for fun, not for exuberance, not for the sake of comeliness and good looks, but just for the maintenance and nourishment of this [wretched human] body for restraining its troublesomeness, for supporting the religious life.
☸ Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya (M.3.134).

Illustration: vihiṃsa, troublesomeness

Aware of the troublesomeness of it, Brahmā, I did not preach the excellent and sublime teaching amongst men.
☸ Vihiṃsasaññī paguṇaṃ na bhāsayiṃ dhammaṃ paṇītaṃ manujesu brahme ti (Vin.1.7).

Illustration: vihiṃsati, troubles

One who troubles the Perfect One with abuse, a peaceful person with a peaceful mind, will see that abuse of him is ineffective.
☸ Evameva tathāgataṃ yo vādena vihiṃsati
Samaggataṃ santacittaṃ vādo tamhi na rūhati (It.86).

Illustration: vihiṃsā, maliciousness, malicious

Because of the phenomenon of maliciousness, malicious mental imagery arises, malicious thought, malicious desire, malicious passion, malicious quests.
☸ Vihiṃsādhātuṃ bhikkhave paṭicca uppajjati vihiṃsāsaññā. Vihiṃsāsaññaṃ paṭicca uppajjati vihiṃsāsaṅkappo. Vihiṃsāsaṅkappaṃ paṭicca uppajjati vihiṃsāchando. Vihiṃsāchandaṃ paṭicca uppajjati vihiṃsāpariḷāho. Vihiṃsāpariḷāhaṃ paṭicca uppajjati vihiṃsāpariyesanā (S.2.151).

Illustration: vihiṃsakā, malicious; avihiṃsakā, compassionate

Others will be malicious; we will be compassionate
☸ pare vihiṃsakā bhavissanti mayamettha avihiṃsakā bhavissāmā ti (M.1.40-1).

Illustration: vihiṃsāya, maliciousness; avihiṃsā, compassion

To abandon maliciousness, compassion should be developed.
☸ vihiṃsāya pahānāya avihiṃsā bhāvetabbā (A.3.447).

Illustration: maliciousness

For this is the liberation from maliciousness, namely the liberation [from perceptually obscuring states] through [unlimited] compassion.
☸ Nissaraṇaṃ hetaṃ āvuso vihesāya yadidaṃ karuṇā cetovimutti (D.3.248).

*Veda; Vedagū

Renderings

• veda: scriptural collection

• veda: Buddhist scriptural collection

• veda: scriptural knowledge

• veda: Vedic scriptural knowledge

• tiṇṇaṃ vedānaṃ: the three Vedas

• vedagū: blessed with profound knowledge

• vedagū: knowledgeable

• vedasampanno: endowed with profound knowledge

• vedasampanno: perfect in Vedic scriptural knowledge

• vedantagū: one who has completed his scriptural education

Introduction

Veda

Veda means:

1) singular: knowledge or scriptural knowledge

2) plural: the three Vedas (tiṇṇaṃ vedānaṃ)

The three Vedas: three canonical collections

PED calls the Vedas singular ‘canon.’

• the ‘brahmanic canon of authorised religious teaching.’

Webster’s dictionary calls them plural ‘collections’:

• the ‘canonical collections of hymns, prayers and liturgical formulas that comprise the earliest Hindu writings.’

The three Vedas are:

• The Rig-Veda: the canonical collection of laudatory stanzas in praise of devas.

• The Sama-Veda: the canonical collection of chants for the Soma sacrifice.

• The Yajur-Veda: the canonical collection of chants for sacrificial rites.

Veda: scriptural collections of any religion

We will not call religious scriptures ‘canon,’ which only applies to authorised collections. And although Webster’s calls the Vedas ‘writings,’ texts were not originally written. So we will call them: ‘scriptural collections.’

Although PED says veda stands for ‘the three Vedas’ (tiṇṇaṃ vedānaṃ), veda means sacred literature of any religion, and vedehi at Sn.v.792 stands specifically for ‘the Buddhist scriptural collections.’

Vedasampanno and vedagū: the Buddhists

Veda was used by the Buddhists to mean profound knowledge, notably in two words:

1) vedasampanno, ‘endowed with profound knowledge’

2) vedagū, ‘blessed with profound knowledge’

Vedagū defined in terms of yathābhūtaṃ pajānāti

Vedagū is defined in terms of yathābhūtaṃ pajānāti as follows:

• In what way is a bhikkhu blessed with profound knowledge?
☸ Kathañca bhikkhave bhikkhu vedagū hoti?

... When he discerns according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the six senses
☸ Yato kho bhikkhave bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti

... In this way a bhikkhu is blessed with profound knowledge
☸ evaṃ kho bhikkhave bhikkhu vedagū hoti (S.4.83).

Vedagū defined in terms of vidita

Vedagū is defined in terms of vidita as follows:

• In what way is a bhikkhu blessed with profound knowledge?
☸ Kathañca bhikkhave bhikkhu vedagū hoti?

... Unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death are completely understood by him.
☸ Viditāssa honti pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

... In this way a bhikkhu is blessed with profound knowledge.
☸ Evaṃ kho bhikkhave bhikkhu vedagū hoti (M.1.280).

Vidita: ‘completely understood’

Vidita is the past participle of vindati, meaning ‘known, found (out),’ says PED. Yet in the passage above we translated it as ‘completely understood.’ Rendering it with this stronger meaning is justified because in that passage vindati was used in a play of words to explain vedagū, which can be proved by considering other passages, where stronger verbs are elsewhere linked to vedagū:

1) Vedagū was defined in terms of yathābhūtaṃ pajānāti in a quote above.

2) Vedagū is associated with ‘having understood things through and through’ (parovarā samecca dhammā) in this quote:

• One for whom, having understood things through and through they are destroyed, they have vanished, they do not exist: he is blessed with profound knowledge. He has fulfilled the religious life.
☸ Parovarā yassa samecca dhammā vidhūpitā atthaṅgatā na santi
Sa vedagū vusitabrahmacariyo (A.2.6).

Samecca is absolutive of sameti: ‘having acquired or learnt, knowing,’ says PED.

Vedasampanno and vedagū: the brahmans and others

For brahmans these words meant:

1) vedasampanno: ‘perfect in Vedic scriptural knowledge.’

2) vedagū: ‘knowledgeable,’ a synonym of dhīro.

• But if, by one’s own reckoning, one were knowledgeable and wise, then none among ascetics would be a fool.
☸ Atha ce sayaṃ vedagū hoti dhīro na koci bālo samaṇesu atthi (Sn.v.890).

Vedantagū: completed one’s scriptural education

Vedantagū means ‘reached the end of scriptural knowledge,’ but reads better as ‘completed one’s scriptural education,’ as here:

• One who has submitted to inward taming, completed his scriptural education, fulfilled the religious life.
☸ damasā upeto vedantagū vusitabrahmacariyo (Sn.v.463).

Illustrations

Illustration: vedehi, Buddhist scriptural collections

A person attached to perception who undertakes religious practices of his own [conception] arises in various [states of individual existence].
☸ Sayaṃ samādayaṃ vatāni jantu uccāvacaṃ gacchati saññāsatto

But one who is insightful, having understood the nature of reality through the [study of the] Buddhist scriptural collections, does not arise in various [states of individual existence]. He is one of extensive wisdom.
☸ Vidvā ca vedehi samecca dhammaṃ na uccāvacaṃ gacchati bhūripañño (Sn.v.792).

Illustration: vedāni, scriptural collections; veda, scriptural knowledge; vedagū, one who is blessed with profound knowledge

Having investigated the entire scriptural collections,
☸ Vedāni viceyya kevalāni

Both of the ascetics and the Brahmanists
☸ Samaṇānaṃ yānidhatthi brāhmaṇānaṃ

Free of attachment to all sense impression,
☸ Sabbavedanāsu vītarāgo

Gone beyond all scriptural knowledge, he is blessed with profound knowledge
☸ Sabbaṃ vedamaticca vedagū so (Sn.v.529).

Illustration: vedānaṃ, the Vedas

The brahman Doṇa said of himself

• I am a scholar [of the sacred texts]
☸ ajjhāyako

• I know by heart the sacred texts
☸ mantadharo

• I am a master of the three Vedas
☸ tiṇṇaṃ vedānaṃ pāragū (A.3.223).

Illustration: vedagū, one who is blessed with profound knowledge

Through completely understanding seven things one is blessed with profound knowledge.
☸ sattannaṃ bhikkhave dhammānaṃ viditattā vedagū hoti.

1) the view of personal identity is completely understood
☸ sakkāyadiṭṭhi viditā hoti

2) doubt [about the excellence of the teaching] is completely understood
☸ vicikicchā viditā hoti

3) adherence to observances and practices is completely understood
☸ sīlabbataparāmāso vidito hoti

4) attachment is completely understood
☸ rāgo vidito hoti

5) hatred is completely understood
☸ doso vidito hoti

6) undiscernment of reality is completely understood
☸ moho vidito hoti

7) self-centredness is completely understood
☸ māno vidito hoti

Through completely understanding these seven things one is blessed with profound knowledge.
☸ Imesaṃ kho bhikkhave sattannaṃ dhammānaṃ viditattā vedagū hotī ti (A.4.145).

COMMENT

On rendering vidita as ‘completely understood’ see Introduction.

Illustration: vedasampanno, perfect in Vedic scriptural knowledge

Even if one obtained a hundred lifetimes repeatedly amongst human beings, all of them as a brahman, and was fully versed in Vedic scriptural knowledge, perfect in Vedic scriptural knowledge,
☸ Yo ca jātisataṃ gacche sabbā brāhmaṇajātiyo
Sottiyo vedasampanno manussesu punappunaṃ.

And was a scholar [of the sacred texts], a master of the three Vedas, one would not deserve a fraction of the respect that is due [to Venerable MahāKassapa].
☸ Ajjhāyako pi ce assa tiṇṇaṃ vedānaṃ pāragū
Etassa vandanāyetaṃ kalaṃ nāgghati soḷasiṃ (Th.v.1170-1).

Illustration: vedasampanno, endowed with profound knowledge

Formerly I was Brahmā’s offspring, today I am a true Brahman, a master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.
☸ Brahmabandhu pure āsiṃ ajjamhi saccabrāhmaṇo
Tevijjo vedasampanno sottiyo camhi nahātako ti (Thī.v.251).

*Vedanā; Vedayita

Renderings

• vedanā: sense impression

• vedanā: feelings

• vedanā: pains

• vedayita: experienced

• vedayita: sense impression

Introduction

Vedayita=vedanā

Vedayita is the past participle of vedeti, meaning ‘felt, experienced,’ says PED. In some circumstances, we accordingly call it ‘experienced.’ But it is otherwise to be treated as a synonym of vedanā, for which we provide the following evidence:

1) Bodhi treats them as synonyms. For example he calls vedayita ‘feeling’ at S.4.144 and A.4.409.

2) The suttas likewise treat them as synonyms, for example in these two quotes:

• For one who has attained the ending of perception and sense impression, perception and sense impression are ended.
☸ Saññāvedayitaṃ nirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti (A.4.409).

• ‘If there were no sense impression in any way, would there be the thought “I am this”?’ ‘No, bhante.’ ‘Therefore this argument is invalid: Sense impression is not my [absolute] Selfhood. My [absolute] Selfhood is without sense impression.’
☸ yattha panāvuso sabbaso vedayitaṃ natthi api nu kho tattha ayamahamasmī ti siyā ti. No hetaṃ bhante. Tasmātihānanda etenapetaṃ nakkhamati na heva kho me vedanā attā appaṭisaṃvedano me attā ti samanupassituṃ (D.2.67).

3) Both vedayita and vedanā have the same threefold division:

• Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―becomes manifest to him according to reality, as unlasting.
☸ yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati (S.4.144).

• Whatever sense impression he experiences, pleasant, unpleasant, or neutral, he takes delight in that sense impression, he welcomes it, and persists in cleaving to it. In so doing, spiritually fettering delight arises.
yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī (M.1.266).

Vedanā and Phassa

The relationship between vedanā (‘sense impression’) and phassa (‘sensation’) is as follows:

• Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation. Sense impression arises dependent on sensation.
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. (S.2.74).

Illustrations: vedanā

Illustration: vedanā, sense impression

Experiencing a pleasant sense impression, he knows that it is unlasting; he knows that it is not cleaved to; he knows that it is not delighted in.
So sukhaṃ ce vedanaṃ vedeti. Sā aniccā ti pajānāti anajjhositā ti pajānāti anabhinanditā ti pajānāti.

Experiencing an unpleasant sense impression, he knows that it is unlasting; he knows that it is not cleaved to; he knows that it is not delighted in.
Dukkhaṃ ce vedanaṃ vedeti. Sā aniccā ti pajānāti. Anajjhositā ti pajānāti. Anabhinanditā ti pajānāti

Experiencing a neutral sense impression, he knows that it is unlasting; he knows that it is not cleaved to; he knows that it is not delighted in.
adukkhamasukhañce vedanaṃ vedeti sā aniccā ti pajānāti anajjhositā ti pajānāti anabhinanditā ti pajānāti (M.3.244)

Illustration: vedanā, sense impression

Bhikkhus, when the ignorant Everyman is affected by an unpleasant sense impression, he grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment.
☸ assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati

He experiences two sense impressions—a bodily one and a psychological one.
☸ so dve vedanā vediyati kāyikañca cetasikañca.

Being affected by that unpleasant sense impression, he has feelings of repugnance for it.
☸ Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti.

When he has feelings of repugnance for unpleasant sense impression, the proclivity to repugnance towards unpleasant sense impression lurks within him.
☸ Tamenaṃ dukkhāya vedanāya paṭighavantaṃ yo dukkhāya vedanāya paṭighānusayo so anuseti

When affected by an unpleasant sense impression, he longs for sensuous pleasure. For what reason?
☸ so dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu

Because the ignorant Everyman does not discern any deliverance from unpleasant sense impression other than through sensuous pleasure.
☸ na bhikkhave pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ (S.4.208).

Illustration: vedanā, sense impression

He knows that: ‘There has arisen in me an unpleasant sense impression. Now that is dependent, not self-sufficient. Dependent on what? Dependent on sensation. But sensation is unlasting, originated, dependently arisen. So when an unpleasant sense impression has arisen dependent on sensation, which is unlasting, originated, dependently arisen, how could it be lasting?'
☸ so evaṃ pajānāti; uppannā kho myāyaṃ dukkhā vedanā sā ca kho paṭicca no apaṭicca kiṃ paṭicca: imameva phassaṃ paṭicca ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī ti (S.4.213-4).

Illustration: vedanā, sense impression

Experiencing a pleasant sense impression, he knows that it is unlasting; he knows that it is not cleaved to; he knows that it is not delighted in.
So sukhaṃ ce vedanaṃ vedeti. Sā aniccā ti pajānāti anajjhositā ti pajānāti anabhinanditā ti pajānāti.

Experiencing an unpleasant sense impression, he knows that it is unlasting; he knows that it is not cleaved to; he knows that it is not delighted in.
Dukkhaṃ ce vedanaṃ vedeti. Sā aniccā ti pajānāti. Anajjhositā ti pajānāti. Anabhinanditā ti pajānāti

Experiencing a neutral sense impression, he knows that it is unlasting; he knows that it is not cleaved to; he knows that it is not delighted in.
adukkhamasukhañce vedanaṃ vedeti sā aniccā ti pajānāti anajjhositā ti pajānāti anabhinanditā ti pajānāti (M.3.244)

Illustration: vedanā, sense impression

Without sense impression, there is no craving. With the ending of sense impression comes the ending of craving.
vedanāya kho asati taṇhā na hoti vedanānirodhā taṇhānirodho ti (D.2.34).

Illustration: vedanā, sense impression

Bhikkhus, just as various winds blow in the sky: winds from the east, winds from the west, winds from the north, winds from the south, dusty winds and dustless winds, cold winds and hot winds, mild winds and strong winds; so too, various sense impressions arise in this [wretched human] body:
☸ Evameva kho bhikkhave imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti

• a pleasant sense impression arises,
☸ sukhāpi vedanā uppajjati

• an unpleasant sense impression arises
☸ dukkhāpi vedanā uppajjati

• a neutral sense impression arises.
☸ adukkhamasukhāpi vedanā uppajjatīti (S.4.218).

Illustration: vedanā, feelings; vedanā, pains

• Strong painful feelings are increasing in me
☸ bāḷhā me dukkhā vedanā abhikkamanti (S.4.56).

With the Buddha, dukkhā is often omitted, and vedanā means dukkhā vedanā:

• Strong, deadly pains assailed him.
☸ Bāḷhā vedanā vattanti māraṇantikā (D.2.99).

• Severe pains assailed the Blessed One
☸ bhusā sudaṃ bhagavato vedanā vattanti (S.1.27).

Illustration: vedanā, feeling

Having passed beyond the rapture of physical seclusion, having passed beyond unworldly pleasure, having entered [sublime] neutral feeling, he abides therein.
☸ pavivekāya pītiyā samatikkamā nirāmisassa sukhassa samatikkamā adukkhamasukhaṃ vedanaṃ upasampajja viharati

He thinks, ‘This is peaceful, this is sublime, namely: having entered [sublime] neutral feeling I am abiding therein.’
☸ Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī ti (M.2.237).

Illustrations: vedayita

Illustration: vedayita, experienced

These three types of sense impression have been spoken of by me: pleasant sense impression, unpleasant sense impression, and neutral sense impression. These three types of sense impression have been spoken of by me.
☸ tisso imā bhikkhu vedanā vuttā mayā sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā imā tisso vedanā vuttā mayā

And I have also said: ‘Whatever is experienced is intrinsically unsatisfactory.
☸ Vuttaṃ kho panetaṃ bhikkhu mayā yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti (S.4.216).

Illustration: vedayita, experienced

That which is experienced by body or mind as pleasant or enjoyable is called a pleasant sense impression.
☸ Yaṃ kho āvuso visākha kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ ayaṃ sukhā vedanā (M.1.302).

Illustration: vedayita, sense impression

When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises.
avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā (S.3.96).

Illustration: vedayita, sense impression

Seeing thus the learned noble disciple is disillusioned with the visual sense, visible objects, the visual field of sensation, visual sensation, and whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral;...
☸ Evaṃ passaṃ bhikkhu sutavā ariyasāvako cakkhusmimpi nibbindati rūpesupi nibbindati cakkhuviññāṇepi nibbindati cakkhusamphassepi nibbindati yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati (S.4.171).

Illustration: vedayita, sense impression

With the demise of the body at death, and with the ending of life, he knows that all sense impressions, being not delighted in, will be dissipated right here in this world.
Kāyassa bhedā parammaraṇā uddhaṃ jīvitapariyādānā ideva sabbavedayitāni anabhinanditāni sītibhavissantī ti pajānāti (M.3.245).

*Vera

Renderings

• vera: unfriendliness

• verā: unfriendly deeds

• verā: deeds that beget unfriendliness

Illustrations

Illustration: averā, free of unfriendliness; averino, uncordiality

May we abide free of unfriendliness, violence, enmity, hostility, and uncordiality
☸ averā adaṇḍā asapattā avyāpajjhā viharemu averino ti (D.2.276).

Illustration: verāni, unfriendly deeds (plural); verena, unfriendliness

Unfriendly deeds do not in any way cease in this world through unfriendliness. They cease through friendliness. This is a timeless truth.
☸ Na hi verena verāni sammantīdha kudācanaṃ
Averena ca sammanti esa dhammo sanantano (M.3.154).

Comment:

The singular/plural switch has proven problematic.

• Horner says ‘wrathful moods’: ‘not by wrath are wrathful moods allayed’

• Bodhi misplaces the plural: ‘Hatred is never allayed by further acts of hate.’

Illustration: verāni, unfriendly deeds (plural); veraṃ, unfriendliness

[Fault-finding devas:]

‘If one does not grant pardon to those who confess their transgressions, being inwardly angry, intent on hatred, one strongly harbours unfriendliness.’
☸ Accayaṃ desayantīnaṃ yo ce na paṭigaṇhati
Kopantaro dosagaru sa veraṃ paṭimuccati.

[The Buddha:]

‘If there was no transgression, if here there was no going astray, and if one’s unfriendly deeds were stopped, through this one would be excellent in this world.’
☸ Accayo ce na vijjetha no cidhāpagataṃ siyā
Verāni ca sammeyyuṃ tenīdha kusalo siyā (S.1.24).

Illustration: verānaṃ, unfriendly deeds

For two good reasons the Perfect One establishes training rules for his disciples.
☸ Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve?

• To restrain unfriendly deeds (i.e. the bhikkhu’s own deeds) in this lifetime,
☸ diṭṭhadhammikānaṃ verānaṃ saṃvarāya

• and to ward off unfriendly deeds (i.e. acts of retribution?) in the hereafter.
☸ samparāyikānaṃ verānaṃ paṭighātāya (A.1.98).

Illustration: verā, unfriendly deed (plural); veraṃ, unfriendliness

[Prince Dīghāvu, to Brahmādatta, the King of Kāsi, who executed Dīghāvu’s father:]

‘Concerning that, Your Majesty, which my father said to me at the time of his death:

• “not far” means: Do not sustain unfriendliness long.
☸ mā dīghan ti mā ciraṃ veraṃ akāsī ti

• “not close” means: Do not hastily break with a friend.
☸ mā rassan ti mā khippaṃ mittehi bhijjitthā ti

• “Unfriendly deeds are not stopped by unfriendliness. Unfriendly deeds, dear Dīghāvu, are stopped by friendliness” means:
☸ na hi tāta Dīghāvu verena verā sammanti. Averena hi tāta dīghāvu verā sammantī ti

‘My parents were killed by a king. But if I were to deprive the king of life those who desired the king's well-being would deprive me of life and those who desired my well-being would deprive these of life. Thus that unfriendly deed would not be settled by unfriendliness.
☸ devena me mātāpitaro hatā ti sacāhaṃ devaṃ jīvitāvoropeyyaṃ ye devassa atthakāmā te maṃ jīvitā voropeyyuṃ. Ye me atthakāmā te te jīvitā voropeyyuṃ. Evaṃ taṃ veraṃ verena na vūpasameyya

‘But now that life is granted me by a king, and life is granted a king by me, thus is that unfriendly deed settled by friendliness.’
☸ idāni ca pana me devena jīvitaṃ dinnaṃ. Mayā ca devassa jīvitaṃ dinnaṃ. Evaṃ taṃ veraṃ averena vūpasantaṃ (Vin.1.348).

Illustration: averā, unfriendliness

May these creatures sustain themselves happily, and be rid of unfriendliness, hostility, and spiritual defilement.
☸ ime sattā averā avyāpajjhā anīghā sukhi attānaṃ pariharantū ti (M.1.288).

Illustration: verā, unfriendliness

He who wants his own happiness through causing others suffering, in embroiling himself in unfriendliness, from unfriendliness he will not be released.
☸ Paradukkhūpadhānena attano sukhamicchati
Verasaṃsaggasaṃsaṭṭho verā so na parimuccati (Dh.v.291).

Illustration: veraṃ, unfriendliness

Then Prince Dīghāvu, having stroked the head of Brahmadatta, the King of Kasi, with his left hand, having drawn his sword with his right hand, spoke thus to Brahmadatta, the King of Kasi:

―I, Your Majesty, am Prince Dīghāvu, that son of Dīghāvu, the King of Kosala. You have done us much mischief. Our troops, vehicles, territory, storehouses and granaries were stolen by you, and my parents were killed by you. This could be a time when I could show my unfriendliness
☸ ayaṅkhavassa kālo yvāhaṃ veraṃ appeyyan ti (Vin.1.347).

Illustration: averaṃ, freedom from unfriendliness

A noble disciple abandons and refrains from killing. In doing so, to limitless beings he gives freedom from fear, unfriendliness, and hostility.
☸ Idha bhikkhave ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato bhikkhave ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti. Averaṃ deti. Avyāpajjhaṃ deti.

Having done so, he partakes of limitless freedom from fear, unfriendliness, and hostility.
☸ Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā avyāpajjhaṃ datvā aparimāṇassa abhayassa averassa avyāpajjhassa bhāgī hoti (A.4.246).

Illustration: averena, free of unfriendliness

We shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ Tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti (M.1.126).

Illustration: veraṃ, unfriendliness

One whose mind all day and night takes delight in harmlessness, has [unlimited] goodwill for all beings and unfriendliness with none.
☸ Yassa sabbamahorattaṃ ahiṃsāya rato mano
Mettaṃ so sabbabhūtesu veraṃ tassa na kenacī ti (S.1.208).

Illustration: veraṃ, unfriendliness

Victory begets unfriendliness.
☸ Jayaṃ veraṃ pasavati (S.1.83).

Illustration: veraṃ, unfriendliness

The killer, in killing, begets danger and unfriendliness in this lifetime.
☸ Yaṃ gahapati pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati (S.2.68).

Illustration: verāni, deeds that beget unfriendliness

Having not abandoned five deeds that beget danger and unfriendliness one is called unvirtuous, and is reborn in hell. Which five? Killing, stealing, adultery, lying, and drinking.
☸ Pañca gahapati bhayāni verāni appahāya dussīlo iti vuccati. Nirayañca upapajjati. Katamāni pañca: pāṇātipātaṃ adinnādānaṃ kāmesu micchācāraṃ musāvādaṃ surāmerayamajjapamādaṭṭhānaṃ (A.3.204).

Illustration: vera, deeds that beget unfriendliness

One for whom attachment, hatred, and uninsightfulness into reality are discarded, they call him spiritually developed, a perfect one become supreme, enlightened, one who has left behind deeds that beget danger and unfriendliness, one who has abandoned the whole [phenomenon of attachment].
☸ Yassa rāgo ca doso ca avijjā ca virājitā taṃ bhāvitattaññataraṃ brahmabhūtaṃ tathāgataṃ
Buddhaṃ verabhayātītaṃ āhu sabbappahāyinan ti (It.56).

*Vossagga

Renderings

• vossagga: generosity

• vossagga: relinquishment [of attachment]

• vossagga: granting leave

• vossagga: delegation

• vossajjati: to relinquish [attachment]

• vossajjati: to relinquish

Introduction

The meaning of vossaggapariṇāmiṃ

In the formula of the seven factors of enlightenment, vossaggapariṇāmiṃ (‘results in relinquishment’) is said to be the result of that practice:

• In this regard a bhikkhu develops the enlightenment factor of mindfulness which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in vossagga.’
☸ Idha bhikkhave bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

But the goal of the seven factors of enlightenment is also said to be 1) bodha 2) taṇhakkhaya, and 3) vijjāvimutti, all of which imply nibbāna:

1) They lead to enlightenment, therefore they are called factors of enlightenment
☸ Bodhāya saṃvattantīti kho bhikkhu tasmā bojjhaṅgāti vuccanti (S.5.83).

2) And what is the path and practice leading to the destruction of craving? It is the seven factors of enlightenment.
☸ Katamo ca bhikkhave maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati: yadidaṃ satta bojjhaṅgā (S.5.86).

3) The seven factors of enlightenment, when developed and cultivated, bring to perfection insightfulness into reality and liberation [from perceptually obscuring states].
☸ satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti (S.5.329).

Because bodha, taṇhakkhaya and vijjāvimutti imply nibbāna it would be congruous if vossagga was understood in the same way. How, then, should it be rendered? Let us consider its synonyms, cāgo and paṭinissaggo, which are likewise equivalent to nibbāna in the following sense:

• For this, bhikkhu, is the supreme noble relinquishment, namely the relinquishment of the whole phenomenon of attachment.
☸ Eso hi bhikkhu paramo ariyo cāgo yadidaṃ sabbūpadhipaṭinissaggo (M.3.245).

That sabbūpadhipaṭinissaggo is a synonym of nibbāna is demonstrated here:

• This is indeed a matter difficult to realise, namely the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment... the Untroubled.
☸ Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ (Vin.1.5).

Thus, to be equivalent to bodha, taṇhakkhaya and vijjāvimutti, vossaggapariṇāmiṃ should be rendered as ‘results in the relinquishment [of the whole phenomenon of attachment].’

Vossagga in other contexts

Having established that the object of vossagga is upadhi, we take this as its object elsewhere where an object is needed, most importantly in the phrase:

• Having made the relinquishment [of attachment] the basis [for spiritual development]
☸ vossaggārammaṇaṃ karitvā (S.5.197).

See full quote below.

Illustrations

Illustration: vossagga, generosity

She dwells at home with a mind unblighted by stinginess, freely generous, liberal, taking delight in generosity, devoted to charity, delighted in giving and sharing.
☸ vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇī vossaggaratā yācayogā dānasaṃvibhāgaratā (S.5.396-7).

Illustration: vossagga, relinquishment [of attachment]

And what is the faculty of inward collectedness?
☸ Katamañca bhikkhave samādhindriyaṃ

In this regard, the noble disciple, having made the relinquishment [of attachment] the basis [for spiritual development], gains inward collectedness, gains mental concentration.
☸ idha bhikkhave ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ labhati cittassa ekaggataṃ. Idaṃ vuccati bhikkhave samādhindriyaṃ (S.5.197).

Illustration: vossajja, relinquishing [attachment]

He should live the religious life relinquishing [attachment].
☸ Vossajja careyya (S.1.106-7).

COMMENT

Careyya: ‘should live the religious life.’ See Glossary sv Eko care khaggavisāṇakappo.

Illustration: vossaṭṭha, relinquish [attachment]

Bhante, what is the cause and reason why some egg-born nāgās here observe the Uposatha and relinquish [attachment to] their bodies?
☸ ko nu kho bhante hetu ko paccayo yenamidhekacce aṇḍajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī ti (S.3.241).

Comment:

Nāgās can undertake the precepts of virtue on the Uposatha days and even resolve to uphold the precepts at the cost of their lives (CDB p.1101 n.285).

Illustration: vossajja, relinquishing

Recognising this danger, that suffering arises dependent on spiritual instability, therefore having relinquished spiritual instability and ended karmically consequential deeds, imperturbable and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Etamādīnavaṃ ñatvā dukkhaṃ iñjitapaccayā
Tasmā hi ejaṃ vossajja saṅkhāre uparundhiya
Anejo anupādāno sato bhikkhu paribbaje ti (Sn.v.751).

Illustration: vossaggena, grant leave

A master should serve his servants and employees by occasionally granting them leave.
☸ samaye vossaggena (D.3.190).

Illustration: vossaggena, delegate

A husband should serve his wife by delegating authority to her
☸ issariyavossaggena (D.3.190).

Illustration: vossajjitvā, delegated

Completely delegated all our responsibilities
☸ sabbakiccāni sammā vossajjitvā (D.2.231).

Alas! At the very moment we had completely delegated all our responsibilities to Govinda the brahman, and we, provided with and possessed of the five varieties of sensuous pleasure, were enjoying ourselves, Govinda the brahman passed away.
☸ yasmiṃ vata bho mayaṃ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema tasmiṃ no samaye govindo brāhmaṇo kālakato ti (D.2.231).

*Vyāpajjati

Renderings

• vyāpajjati: to be troubled

• vyāpajjati: to be upset

Illustrations: vyāpajjati

Illustration: vyāpajjati , troubled

In this regard, in seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object.
☸ Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati (S.4.119).

Illustration: avyāpajjamāno, untroubled

Having [unlimited] compassion, Brahman, explain the teaching about seclusion [from sensuous pleasures and spiritually unwholesome factors], which, when I understand it, then, as untroubled as space, I can live the religious life inwardly at peace, and free of attachment.
☸ Anusāsa brahme karuṇāyamāno vivekadhammaṃ yamahaṃ vijaññaṃ;
Yathāhaṃ ākāsova avyāpajjamāno idheva santo asito careyyaṃ (Sn.v.1065).

Illustration: vyāpajjati, upset

He takes offence, becomes angry, upset, and resentful. He evinces anger, hatred, and irritation.
☸ abhisajjati kuppati vyāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti (A.3.181).

Illustration: vyāpajjeyya, upset

I may stumble and fall. The food I have eaten may upset me.
☸ Upakkhalitvāvāhaṃ papateyyaṃ bhattaṃ vāpi me bhuttaṃ vyāpajjeyya (A.3.306).

*Vyāpajjha; Vyābajjhā

Renderings

• vyāpajjha: hostility

• vyābajjha: affliction

Introduction

Considerable confusion: BJT editor astonished

That vyāpajjha and vyābajjha are hopelessly confused is expressed in the digital edition of the Sri Lanka Buddha Jayanti Tripiṭaka, where the editor comments on this quote:

• Properly reflecting, he uses therapeutic requisites simply to ward off troublesome feelings that have arisen and for maximum freedom from affliction.
☸ Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya avyābajjhaparamatāya.

However, at M.1.10 an alternative spelling occurs: avyāpajjhaparamatāya, about which the BJT editor has this to say:

• We correct the 'p' in avyāpajjha of the BJT text to 'b' in agreement with the PTS M1 and Nld readings. We regard avyābajjha as the correct reading because it is derived from the basic Pāli word vyābādha vyābādhya vyābajjha. In view of this process of derivation, we opt the final reading to be avyābajjha. At the same time it is astonishing to find the derivative from the Pāli word vyāpāda written as vyāpajjha. The two words appear to be the result of a considerable amount of mutual confusion.

Bodhi: similar correction

A vacillation between savyābajjhā and savyāpajjhā is seen in a passage at M.2.130, which in 2001 Bhikkhu Bodhi translated as follows:

• Great king, those gods who are still subject to affliction come back to this [human] state, those gods who are no longer subject to affliction do not come back to this [human] state (Bodhi, 2001)
☸ Ye te mahārāja devā savyābajjhā te devā āgantāro itthattaṃ ye te devā avyābajjhā te devā anāgantāro itthattan ti (M.2.130).

But in 2005, he adopted the alternative Pāli, and translated as follows:

• Great king, those gods who are still subject to ill will come back to this [human] state, those gods who are no longer subject to ill will do not come back to this [human] state (Bodhi, 2005).
☸ Ye te mahārāja devā savyāpajjhā te devā āgantāro itthattaṃ ye te devā avyāpajjhā te devā anāgantāro itthattan ti (M.2.130).

Although either reading could be justified, the 2001 edition is preferable for two reasons:

1) Non-returners do not usually proclaim themselves in terms of freedom from ill will. More usually they proclaim themselves in terms of freedom from sensuous hankering:

• We, dear sir, who lived the religious life under the Blessed One Vipassī have been reborn here having discarded sensuous hankering for sensuous pleasures.
☸ Te mayaṃ mārisa vipassimhi bhagavatī brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā ti (D.2.51).

2) It is in accordance with other suttas to define non-returnership in terms of non-affliction because non-returners have demolished all demerit in their lifetime, and therefore the associated affliction to be experienced:

• Whatever demeritorious karmically consequential conduct was previously undertaken by this [wretched human] body born of deeds, all [the consequences of] that must be experienced now [in this lifetime]; it will not [be able to] arise hereafter.’ Thus developed, the liberation [from perceptually obscuring states] through [unlimited] goodwill leads to non-returnership for a wise bhikkhu here who has not penetrated to a more exalted liberation.
☸ yaṃ kho me idha kiñcī pubbe iminā karajakāyena pāpakammaṃ kataṃ sabbaṃ taṃ idha vedanīyaṃ na taṃ anugaṃ bhavissatī ti. Evaṃ bhāvitā kho bhikkhave mettācetovimutti anāgāmitāya saṃvattati idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato (A.5.300).

Confusion noted in PED

The source of the confusion between the spellings can be seen in PED’s comments:

1) Vyābādha (& byābādha) [fr. vi+ā+bādh, but semantically connected with vi+ā+pad, as in vyāpāda & vyāpajjha

2) Avyāpajjha1 (abyābajjha) (nt.) [a + vyapajjha or bajjha, a confusion between the roots bādh or pad]

3) Avyāpajjha2 (abyābajjha) adj.) [either a + vyāpadya or more likely a + vyābādhya]

Resolving the confusion

We resolve the confusion as follows:

1) All bya- prefixes are spelt here as vya-

2) We spell vyāpajjha with ‘h.’ We regard vyāpajja as a misspelling. PED likewise does not recognise this as a word.

3) Vyāpajjha (‘hostility’) is commonly associated with veraṃ (‘unfriendliness’), implying that the words are synonyms. In the context of veraṃ we therefore regard vyābajjhā (‘affliction’) as a misspelling, and correct it to vyāpajjhā. For example, consider this passage:

• To limitless beings he gives freedom from fear, unfriendliness, and hostility.
☸ aparimāṇānaṃ sattānaṃ abhayaṃ deti. Averaṃ deti. Avyāpajjhaṃ deti.

... In doing so, he partakes of limitless freedom from fear, unfriendliness, and hostility.
☸ Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā avyāpajjhaṃ datvā aparimāṇassa abhayassa averassa avyāpajjhassa bhāgī hoti (A.4.246).

A misspelt variant reading is given in VRI, as follows:

• Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā avyābajjhaṃ datvā aparimāṇassa abhayassa averassa avyābajjhassa bhāgī hoti.

Illustrations: vyāpajjhaṃ

Illustration: vyāpajjhaṃ, hostility

Freedom from hostility in the world is happiness, and being restrained [in conduct] towards living beings
☸ Avyāpajjhaṃ sukhaṃ loke pāṇabhutesu saṃyamo (Ud.10) (Vin.1.3).

Illustration: vyāpajjhaṃ, hostility

A bhikkhu develops a mind of [unlimited] goodwill which is free of unfriendliness and hostility.
☸ bhikkhu averaṃ avyāpajjhaṃ mettacittaṃ bhāveti (D.1.167-8).

Illustration: vyāpajjhaṃ, hostile

And what, Puṇṇa, is conduct that is dark with dark karmic consequences
☸ kammaṃ kaṇhaṃ kaṇhavipākaṃ?

In this regard, some person undertakes a hostile karmically consequential deed by way of body... speech... mind
☸ savyāpajjhaṃ kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharoti.

Having done so, he is reborn in a hostile world (savyāpajjhaṃ lokaṃ upapajjati) where hostile sensations affect him (savyāpajjhā phassā phusanti) and he experiences hostile sense impressions that are exclusively unpleasant (savyāpajjhaṃ vedanaṃ vedeti ekantadukkhaṃ), as experienced by the beings in hell (M.1.390).

Illustration: avyāpajjhena, free of hostility

We shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti (M.1.126).

Illustration: vyāpajjhaṃ, hostile

If, bhante, an assumed individuality that is hostile is brought into being, unconducive to inner perfection, spiritually unwholesome factors flourish and spiritually wholesome factors fade in him.
☸ savyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti (M.3.52).

Illustration: avyāpajjhaṃ, unhostile

One should develop an unhostile, beneficent attitude which leads to the world of the devas.
☸ Avyāpajjhaṃ hitaṃ cittaṃ devalokāya bhāvaye (A.3.213).

Illustration: avyāpajjhā, without hostility

He has a benevolent mind and unhateful thoughts:
☸ Avyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo

May these creatures sustain themselves happily, and be rid of unfriendliness, hostility, and spiritual defilement.
☸ ime sattā averā avyāpajjhā anīghā sukhi attānaṃ pariharantū ti (M.1.288).

Illustration: avyāpajjhā, non-hostility

The Perfect One takes pleasure and delight in non-hostility. In doing so, this thought often occurs: ‘By this behaviour I harm no one at all, whether weak or strong.’
☸ Avyāpajjhārāmo bhikkhave tathāgato avyāpajjharato. Tamenaṃ bhikkhave tathāgataṃ avyāpajjhārāmaṃ avyāpajjharataṃ esova vitakko bahulaṃ samudācarati: imāyāhaṃ irīyāya na kiñci vyābādhemi tasaṃ vā thāvaraṃ vā ti (It.31).

Illustrations: vyābajjhā

Illustration: vyābajjhā, affliction

Properly reflecting, he uses therapeutic requisites simply to ward off troublesome feelings that have arisen and for maximum freedom from affliction.
☸ Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya avyābajjhaparamatāya (A.3.338).

Illustration: vyābajjhaṃ, affliction

The wise are reborn in a world of happiness that is free of affliction.
☸ Avyābajjhaṃ sukhaṃ lokaṃ paṇḍito upapajjatī tī (It.14-16).

Illustration: avyābajjhaṃ, affliction

The highest sweetness of sense impressions is freedom from affliction, I declare.
☸ Avyābajjhaparamāhaṃ bhikkhave vedanānaṃ assādaṃ vadāmi (M.1.89-90).

*Vyāpāda; Vyāpanna

Renderings

• vyāpanna: unbenevolent

• avyāpanna: benevolent

• vyāpāda: ill will

• vyāpāda: unbenevolent

• avyāpāda: goodwill

• avyāpāda: benevolent

Introduction

Etymology: vyāpanna

Vyāpanna is the past participle of vyāpajjati, and an adjective.

• He has an unbenevolent attitude
☸ vyāpannacitto hoti (M.1.313).

Etymology: vyāpāda

Vyāpāda and avyāpāda are nouns from vyāpajjati: ill will and goodwill.

Vyāpāda and avyāpāda: adjectives

Vyāpāda and avyāpāda are also adjectives: ‘unbenevolent’ and ‘benevolent’. For example:

• Because of the phenomenon of ill will, unbenevolent mental imagery arises.
☸ vyāpādadhātuṃ bhikkhave paṭicca uppajjati vyāpādasaññā (S.2.151).

• Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.
☸ Tayo kusalasaṅkappā: nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkapo (D.3.215).

Ill will: not malevolence

‘Ill will’ means ‘lack of well-wishing,’ but not necessarily ‘malevolence,’ as Horner calls it, which means the wish to harm, and would be difficult to distinguish from vihiṃsā, maliciousness.

Ill will is hatred

―’What do you think, Sāḷha: is there hatred?’
☸ Taṃ kiṃ maññatha sāḷhā atthi doso ti?

―’Yes, bhante.

―’I call it ill will, Sāḷha.
☸ Vyāpādo ti kho ahaṃ sāḷhā etamatthaṃ vadāmi (A.1.194).

Goodwill is non-hatred

―’What do you think, Sāḷha: is there non-hatred?’
☸ Taṃ kiṃ maññatha sāḷhā atthi adoso ti?

―’Yes, bhante.

―’I call it goodwill, Sāḷha.
☸ Avyāpādo ti kho ahaṃ sāḷhā etamatthaṃ vadāmi (A.1.195).

Illustrations: vyāpādo

Illustration: vyāpādassa, ill will

There is the quality of repulsiveness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen ill will, and the increase and expansion of arisen ill will.
☸ Atthi bhikkhave paṭighanimittaṃ. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā vyāpādassa uppādāya uppannassa vā vyāpādassa bhiyyobhāvāya vepullāya (S.5.64).

Illustration: vyāpādo, ill will

If the liberation [from perceptually obscuring states] through [unlimited] goodwill is developed and cultivated, it is impossible, out of the question, that ill will would plague your mind.
☸ Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya... atha ca panassa vyāpādo cittaṃ pariyādāya ṭhassatī ti (D.3.248-250).

Illustration: vyāpāda, unbenevolent

He does not tolerate an arisen unbenevolent thought...
☸ Uppannaṃ vyāpādavitakkaṃ nādhivāseti (A.2.16)

Illustration: vyāpāda, unbenevolent

Because of the phenomenon of ill will, unbenevolent mental imagery arises.
☸ vyāpādadhātuṃ bhikkhave paṭicca uppajjati vyāpādasaññā.

Because of unbenevolent mental imagery, unbenevolent thought arises
☸ vyāpādasaññaṃ paṭicca uppajjati vyāpādasaṅkappo.

Because of unbenevolent thought, unbenevolent desire arises.
☸ vyāpādasaṅkappaṃ paṭicca uppajjati vyāpādacchando

Because of unbenevolent desire, unbenevolent passion arises
☸ vyāpādacchandaṃ paṭicca uppajjati vyāpādapariḷāho

Because of unbenevolent passion, unbenevolent quests arise
☸ vyāpādapariḷāhaṃ paṭicca uppajjati vyāpādapariyesanā

Engaged in unbenevolent quests, the ignorant Everyman conducts himself wrongly in three ways: by body, speech, and mind.
☸ vyāpādapariyesanaṃ bhikkhave pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena vācāya manasā (S.2.151).

Illustrations: a/vyāpanna

Illustration: avyāpanna, benevolent

He has a benevolent mind and unhateful thoughts:
☸ Avyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo

May these creatures sustain themselves happily, and be rid of unfriendliness, hostility, and spiritual defilement.
☸ ime sattā averā avyāpajjhā anīghā sukhi attānaṃ pariharantū ti (M.1.288).

Illustration: vyāpanna, unbenevolent; avyāpādo, goodwill,

One with an unbenevolent mind has goodwill to circumvent it.
☸ Vyāpannacittassa purisapuggalassa avyāpādo hoti parikkamanāya (M.1.44).

Illustration: avyāpannacitto, benevolent

Abandoning ill will and hatred he abides with a benevolent mind, tenderly concerned for the welfare of all living beings.
☸ Vyāpādapadosaṃ pahāya avyāpannacitto viharati sabbapāṇabhūtahitānukampī (D.1.71).

*Vyābādha

Renderings

• vyābādha: trouble

• vyābādha: harm

Illustrations: vyābādha

Illustration: vyābādhiyiṃsū, troubled

A certain bhikkhu ate garlic, and sat down at a distance, thinking: “May the bhikkhus not be troubled [by the stench of garlic].”
☸ Aññatarena bhikkhunā lasunaṃ khāyitaṃ hoti. So mā bhikkhū vyābādhiyiṃsū ti ekamantaṃ nisīdi (Vin.2.140).

Illustration: veyyābādhikānaṃ, troublesome

Properly reflecting, he uses therapeutic requisites simply to ward off troublesome feelings that have arisen and for maximum freedom from affliction.
☸ Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya avyābajjhaparamatāya.

Comment:

Veyy- is a phonetic diaeretic form of vy- (PED).

Illustration: vyābādhāya, harm

This sensuous thought has arisen in me, but it leads to my own harm, the harm of others, the harm of both.
☸ uppanno kho me ayaṃ kāmavitakko. So ca kho attavyābādhāyapi saṃvattati paravyābādhāyapi saṃvattati ubhayavyābādhāyapi saṃvattati (M.1.115).

Illustration: vyābādhāya, harm

Because of attachment he is intent upon his own harm, upon the harm of others, upon the harm of both.
☸ rāgādhikaraṇaṃ attavyābādhāyapi ceteti paravyābādhāyapi ceteti ubhayavyābādhāyapi ceteti (S.4.339-340).

S

*Saṃyutta

Renderings

• saṃyutta: joined

• saṃyutta: yoked

• saṃyutta: held together

• saṃyutta: tethered

• saṃyutta: tethered [to individual existence]

• visaṃyutta: emancipated from

• visaṃyutta: emancipated [from individual existence]

• visaṃyutta: not tethered [to individual existence]

Introduction

Saṃyutta and yutta

Saṃyutta (pp. of saṃyuñjati) and yutta (pp. of yuñjati) sometimes occur together in passages, and are then synonyms meaning ‘tethered [to individual existence].’ For example:

• Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence, are tethered [to individual existence] by Māra’s tie.
☸ Taṇhāyogena saṃyuttā rattacittā bhavābhave te yogayuttā mārassa (It.50).

Yutta has other meanings, too. For example:

• Devoted: He is devoted to sexual intercourse.
☸ methune yutto (Sn.v.820).

• Harnessed: A chariot harnessed to thoroughbreds
☸ ājaññaratho yutto (S.4.176).

Saṃyutta and visaṃyutta: parenthesis

Where saṃyutta and visaṃyutta have no object we parenthesise, calling them:

• saṃyutta: tethered [to individual existence]

• visaṃyutta: emancipated [from individual existence]

This is justified because of the close relationship between saṃyutta and saṃyojana. That saṃyojana means bhavapaṭilābhiyāni saṃyojanāni, we discuss sv Saṃyojana.

It is also justified by clues given in many quotes. Consider four examples:

1) Tethered [to individual existence] by the bond of dogmatism, the ignorant Everyman is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation.
☸ diṭṭhisaṃyojanasaṃyutto bhikkhave assutavā puthujjano na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi (M.1.8).

2) Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to renewed states of individual existence, are tethered [to individual existence] by Māra’s tie. They have not reached safety from [the danger of] bondage [to individual existence]. [Such] beings follow the round of birth and death, and go to rebirth and death.
☸ Taṇhāyogena saṃyuttā rattacittā bhavābhave
Te yogayuttā mārassa ayogakkhemino janā
Sattā gacchanti saṃsāraṃ jātimaraṇagāmino (It.50).

3) Tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] both sensuous pleasure and individual existence, tethered [to individual existence] by the bondage [to individual existence] that arises from dogmatism, led on by uninsightfulness into reality, [such] beings follow the round of birth and death, and go to rebirth and death.
Kāmayogena saṃyuttā bhavayogena cūbhayaṃ
Diṭṭhiyogena saṃyuttā avijjāya purakkhatā
Sattā gacchanti saṃsāraṃ jātimaraṇagāmino (A.2.12).

4) He who, having abandoned the bondage to renewed states of human existence, has transcended the bondage to renewed states of divine existence, he is emancipated from all bondage [to individual existence]. He is what I call a Brahman.
☸ Hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.644).

Illustrations

Illustration: saṃyuttā, joined

Of a skinned cow:

Is this cow joined to this hide just as it was before?
☸ tathevāyaṃ gāvī saṃyuttā imināva cammenā ti (M.3.275).

Illustration: saṃyutto, held together

Of the body:

With bones held together by ligaments
☸ Aṭṭhinahārusaṃyutto (Sn.v.194).

Illustration: saṃyuttā, yoked

Of two oxen:

The single rope or yoke by which the two are yoked
☸ yena ca kho te ekena dāmena vā yottena vā saṃyuttā (S.4.163).

Illustration: saṃyutte, yoked

Chariots yoked to thoroughbreds
☸ Rathe cājaññasaṃyutte (Sn.v.300).

Illustration: saṃyutto, tethered

He is tethered to unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ saṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi (A.2.11).

Illustration: saṃyutto, tethered

There is no tie to individual existence tethered by which the householder Citta will return to this [low] plane of existence.
☸ natthitaṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyāti (S.4.301).

Illustration: saṃyutto, tethered

For him, thinking and pondering on past bases of fondness and attachment, fondness arises.
Tassa atīte chandarāgaṭṭhānīye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati.

With the arising of fondness, he is tethered to those things.
Chandajāto tehi dhammehi saṃyutto hoti (A.1.264).

Illustration: saṃyutto, tethered

If with a pure mind he teaches others, he does not become tethered [to them] by his tender concern and sympathy.
☸ Manasā ce pasannena yadaññamanusāsati
Na tena hoti saṃyutto sānukampā anuddayāti (S.1.206).

Illustration: saṃyuttassa, tethered [to individual existence]

For one who abides attached, tethered [to individual existence], undiscerning of reality, contemplating sweetness, the five grasped aggregates are heaped up in the future;
Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti (M.3.287).

Illustration: saṃyutto, tethered [to individual existence]; saṃyutto, tethered to

If he experiences a pleasant sense impression, he experiences it tethered [to individual existence]. If he experiences an unpleasant sense impression, he experiences it tethered [to individual existence]. If he experiences a neutral sense impression, he experiences it tethered [to individual existence].
☸ So sukhañce vedanaṃ vediyati saṃyutto naṃ vediyati dukkhañce vedanaṃ vediyati saṃyutto naṃ vediyati adukkhamasukhañce vedanaṃ vediyati saṃyutto naṃ vediyati

This is called the ignorant Everyman who is tethered to birth, old age, and death; to grief, lamentation, physical pain, psychological pain, and vexation; who is tethered to suffering, I declare.
☸ ayaṃ vuccati bhikkhave assutavā puthujjano saṃyutto jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi saṃyutto dukkhasmāti vadāmi (S.4.208).

Illustration: saṃyuttā, tethered [to individual existence]

Those who have overcome sensuous yearnings but have not accomplished the destruction of perceptually obscuring states, tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] states of individual existence, are called non-returners.
☸ Ye ca kāme pahantvāna appattā āsavakkhayaṃ bhavayogena saṃyuttā anāgāmī ti vuccare (It.96).

Illustration: saṃyutto, tethered [to individual existence]

Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’
☸ nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati (S.4.36).

Illustration: visaṃyutto, emancipated from

He is emancipated from unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.
☸ Visaṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi (A.2.12).

Illustration: visaṃyuttaṃ, emancipated from

For the Brahman who abides emancipated from sensuous pleasures...
☸ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ (M.1.108).

Illustration: visaṃyutto, emancipated [from individual existence]; visaṃyutto, emancipated from

If he experiences a pleasant sense impression, he experiences it emancipated [from individual existence]. If he experiences an unpleasant sense impression, he experiences it emancipated [from individual existence]. If he experiences a neutral sense impression, he experiences it emancipated [from individual existence].
☸ so sukhañce vedanaṃ vediyati visaṃyutto naṃ vediyati dukkhañce vedanaṃ vediyati visaṃyutto naṃ vediyati adukkhamasukhañce vedanaṃ vediyati visaṃyutto naṃ vediyati.

This is called a learned noble disciple who is emancipated from birth, old age, and death; from grief, lamentation, physical pain, psychological pain, and vexation; who is emancipated from suffering, I declare.
☸ Ayaṃ vuccati bhikkhave sutavā ariyasāvako visaṃyutto jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi visaṃyutto dukkhasmāti vadāmi (S.4.209).

Illustration: visaṃyutto, emancipated [from individual existence]

The bhikkhu whose mind is spiritually purified is glorious. He is freed [from individual existence], emancipated [from individual existence], one who has realised the Untroubled through being without grasping.
☸ Sobhati vatāyaṃ bhikkhu ujubhūtena cetasā
Vippamutto visaṃyutto anupādāya nibbuto (S.2.279).

Illustration: visaṃyuttā, not tethered [to individual existence]

Bhikkhus, those bhikkhus who are arahants...
☸ Ye pi te bhikkhave bhikkhu arahanto...

they too abide contemplating the nature of the body, vigorously applied [to the practice], fully conscious, mentally concentrated, serene, inwardly collected, inwardly undistracted, not tethered [to individual existence] via the body
☸ Te pi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā kāyena visaṃyuttā (S.5.144-5).

Illustration: yutto, tethered [to individual existence]; visaṃyutto, not tethered [to individual existence]

Tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] both sensuous pleasure and individual existence, he is a returner, returning to this [low] plane of existence.
☸ Kāmayogayutto bhikkhave bhavayogayutto āgāmī hoti āgantā itthattaṃ

Not tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] sensuous pleasure, but by the bondage [to individual existence] that arises from [attachment to] states of individual existence, he is a non-returner, not returning to this [low] plane of existence.
☸ Kāmayogavisaṃyutto bhikkhave bhavayogayutto anāgāmī hoti anāgantā itthattaṃ

Not tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] either sensuous pleasure or individual existence, he is an arahant with perceptually obscuring states destroyed.
☸ Kāmayogavisaṃyutto bhikkhave bhavayogavisaṃyutto arahaṃ hoti khīṇāsavo ti (It.95).

COMMENT

Kāmayoga: ‘the bondage [to individual existence] that arises from [attachment to] sensuous pleasure.’ See Glossary sv Yoga.

Bhavayoga: ‘the bondage [to individual existence] that arises from [attachment to] states of individual existence.’ See Glossary sv Yoga.

*Saṃyoga

Renderings

• saṃyoga: bondage

• saṃyogaṃ: bond [that binds one to renewed states of individual existence] (metri causa for bandhana)

• saṃyogaṃ: tie to individual existence (metri causa for saṃyojana)

• saṃyoga: emotional bondage

• saṃyoga: bondage [to individual existence]

• visaṃyoga: emancipation

• visaṃyoga: emancipation [from individual existence]

• asaṃyoga: emancipation [from individual existence]

Introduction

Saṃyoga metri causa for bandhana

Sometimes saṃyoga stands metri causa for bandhana. For example:

• Having overcome Māra’s bond [that binds one to renewed states of individual existence], they do not come to renewed states of individual existence.
☸ Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti (Sn.v.733).

Only here is Māra’s bond called mārasaṃyoga. Usually (23 times) it is called mārabandhana (Māra’s bond [that binds one to renewed states of individual existence], S.1.24; S.4.92; S.4.202). So mārasaṃyoga stands metri causa for mārabandhana.

Saṃyoga metri causa for saṃyojana

Saṃyoga’s relationship to saṃyojana is that of ‘bondage’ (saṃyogo, uncountable) to ‘bond’ (saṃyojana, countable):

• Where there is attachment, there is bondage [to individual existence]. Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’
☸ sārāge sati saṃyogo hoti nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati (S.4.36).

A countable noun is called for in the following quote, and saṃyoga therefore stands for saṃyojana.

• He should abandon all ties to individual existence.
☸ Pajahe sabbasaṃyogaṃ (S.3.143).

The commentary agrees: sabbaṃ dasavidhampi saṃyojanaṃ.

Parenthesising saṃyoga and visaṃyoga

Where saṃyoga and visaṃyoga lack an object, we parenthesise, calling them:

• saṃyoga: bondage [to individual existence]

• visaṃyoga: emancipation [from individual existence]

This is justified for two reasons:

1) by saṃyoga’s relationship to saṃyutto which we parenthesise likewise (and explain sv Saṃyutta), as seen in the following quote. See Glossary sv Saṃyutta:

• When there is spiritually fettering delight, there is attachment. Where there is attachment, there is bondage [to individual existence]. Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’
☸ nandiyā sati sārāgo hoti sārāge sati saṃyogo hoti nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati (S.4.36).

2) by saṃyoga’s relationship to saṃyojana, as noted above.

Illustrations

Illustration: saṃyogaṃ, emotional bondage; saṃyogaṃ, bondage [to individual existence]

Being thus excited and delighted, she desires an emotional bondage with those about her.
☸ Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati.

And whatsoever physical and psychological pleasure arises from this emotional bondage, that she desires.
☸ Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.

Taking delight in and bound to her femininity, she has fallen into bondage [to individual existence] amongst men.
☸ Itthatte bhikkhave abhiratā sattā purisesu saṃyogaṃ gatā (A.4.57).

Illustration: saṃyogaṃ, emotional bondage

For all living beings, emotional bondage is supreme among enjoyments.
☸ Saṃyogaparamātveva sambhogā sabbapāṇinaṃ (S.1.226).

Illustration: saṃyogā, emotionally bound

Beings are attached to bodily form. Being attached, they are emotionally bound to it. Being emotionally bound, they are [thereby] spiritually defiled.
☸ sattā rūpasmiṃ sārajjanti sārāgā saṃyujjanti saṃyogā saṅkilissanti (S.3.69).

Beings are disillusioned with bodily form. Being disillusioned, they are unattached to it. Being unattached to it they are [thereby] spiritually purified.
☸ sattā rūpasmiṃ nibbindanti nibbindaṃ virajjanti virāgā visujjhanti (S.3.69).

Illustration: saṃyogena, emotional bondage

He is called one who lives the celibate life impurely. He is tethered [to individual existence] by emotional bondage to sexuality. He is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation.
☸ Ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena. Na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi (A.4.56).

Illustration: saṃyoge, tie [to individual existence]

Having freed himself of all ties and bonds [to individual existence], he is attached to nothing.
☸ Sabbasaṃyoge visajja bandhanāni sabbattha na sajjati (Sn.v.522).

COMMENT

Sabbasaṃyoge is metri causa for sabbasaṃyojane. The commentary agrees: dasasaṃyojanabhedāni ca sabbabandhanāni. See Introduction. Bandhana is usually linked to saṃyojana, and both are countable nouns, and synonyms:

• Having severed the ties and bonds [to individual existence].
☸ Saṃyojanabandhanacchidā (S.1.191; Th.v.1234).

Illustration: saṃyogāya, bondage [to individual existence]

The view of theirs that there is no complete ending of individual existence, is close to attachment, in the vicinity of bondage [to individual existence].
☸ natthi sabbaso bhavanirodho ti tesamayaṃ diṭṭhi sārāgāya santike saṃyogāya santike... (M.1.411).

Illustration: saṃyogo, bondage [to individual existence]

When there is no spiritually fettering delight, there is no attachment. When there is no attachment, there is no bondage [to individual existence].
☸ nandiyā asati sārāgo na hoti. Sārāge asati saṃyogo na hoti

Not tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living unaccompanied.’
☸ nandisaṃyojana visaṃyutto kho migajāla bhikkhu ekavihārītī vuccati (S.4.36-7).

Illustration: asaṃyogāya, emancipation [from individual existence]

The view of theirs that there is a complete ending of individual existence, is close to non-attachment [to originated phenomena], in the vicinity of emancipation [from individual existence]...
☸ atthi sabbaso bhavanirodho ti tesamayaṃ diṭṭhi asārāgāya santike asaṃyogāya santike (M.1.411).

Illustration: saṃyogāya, bondage [to individual existence]; visaṃyogāya, emancipation [from individual existence]

Gotamī, things (dhamme) of which you might consider:

‘These things lead to... emancipation [from individual existence], not bondage [to individual existence]
☸ visaṃyogāya no saṃyogāya

You can definitely consider

• this is [in accordance with] the teaching
☸ eso dhammo

• this is [in accordance with] the discipline
☸ eso vinayo

• this is [in accordance with] the Teacher’s training system
☸ etaṃ satthusāsanan ti (A.4.280).

Illustration: visaṃyogo, emancipation

Four states of emancipation:
☸ Cattāro visaṃyogā

• Emancipation from the bondage [to individual existence] that arises from [attachment to] sensuous pleasure
☸ kāmayogavisaṃyogo

• Emancipation from the bondage [to individual existence] that arises from [attachment to] states of individual existence
☸ bhavayogavisaṃyogo

• Emancipation from the bondage [to individual existence] that arises from dogmatism
☸ diṭṭhiyogavisaṃyogo

• Emancipation from the bondage [to individual existence] that arises from uninsightfulness into reality
☸ avijjāyogavisaṃyogo (D.3.230).

Illustration: visaṃyogo, emancipation

What is emancipation from the bondage [to individual existence] that arises from [attachment to] sensuous pleasure?
☸ Katamo ca bhikkhave kāmayogavisaṃyogo?

In this regard, some person discerns according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from sensuous pleasure,
☸ Idha bhikkhave ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.

And so in relation to sensuous pleasures, whatever the
☸ yo kāmesu

• attachment to sensuous pleasure
☸ kāmarāgo

• spiritually fettering delight in sensuous pleasure
☸ kāmanandi

• love of sensuous pleasure
☸ kāmasineho

• infatuation with sensuous pleasure
☸ kāmamucchā

• sensuous thirst
☸ kāmapipāsā

• sensuous passion
☸ kāmapariḷāho

• clinging to sensuous pleasure
☸ kāmajjhosānaṃ

• craving for sensuous pleasure, they do not lurk within him.
☸ kāmataṇhā sā nānuseti

This is called emancipation from the bondage [to individual existence] that arises from [attachment to] sensuous pleasure.
☸ Ayaṃ vuccati bhikkhave kāmayogavisaṃyogo (A.2.11).

*Saṃyojana

Renderings

• saṃyojana: tie

• saṃyojana: tie to individual existence

• saṃyojana: psychological bondage

• saṃyojana: bond

Introduction

On not parenthesising

Saṃyojanāni is shown in the following quote to be an abbreviation of bhavapaṭilābhiyāni saṃyojanāni (‘ties to individual existence’). In which case, saṃyojana could be parenthesised: ‘tie [to individual existence].’ However, that saṃyojana means ‘tie to individual existence’ is so well established in the suttas, that parenthesis seems unnecessary. After all, in the same following quote orambhāgiyāni saṃyojanāni is used, where, according to the same quote, it should read orambhāgiyāni bhavapaṭilābhiyāni saṃyojanāni.

• [In the arahant] the ties to individual existence in the low plane of existence are abandoned
☸ Imassa kho bhikkhave puggalassa orambhāgiyāni saṃyojanāni pahīṇāni

... the ties to rebirth are abandoned
☸ Upapattipaṭilābhiyāni saṃyojanāni pahīṇāni

... the ties to individual existence are abandoned
☸ Bhavapaṭilābhiyāni saṃyojanāni pahīṇāni (A.2.134).

With specified objects: ‘tie’

If saṃyojana has an object it means simply ‘tie.’ For example:

• the tie to [renewed] birth and old age
☸ Saṃyojanaṃ jātijarāya (It.42).

Destruction of tie or ties

Destruction is usually of plural ‘ties’:

• The ties to individual existence will be abandoned by me;
☸ saṃyojanā ca me pahānaṃ gacchanti (A.3.443).

But occasionally singular ‘tie’:

• severed the tie to [renewed] birth and old age
Saṃyojanaṃ jātijarāya chetvā (It.42).

• obliterated the tie to individual existence.
☸ vāvattayi saṃyojanaṃ (A.3.247).

Saṃyojana: bond

Saṃyojana can mean bond, for example:

• The black ox is not the bond of the white ox, nor is the white ox the bond of the black ox, but rather the single rope or yoke by which the two are yoked: that is the bond there.
☸ Na kho āvuso kāḷo balivaddo odātassa balivaddassa saṃyojanaṃ napi odāto balivaddo kāḷassa balivaddassa saṃyojanaṃ yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ (S.4.163).

• Koṭṭhita, friend, the visual sense is not the bond of visible objects nor are visible objects the bond of the visual sense, but rather the fondness and attachment that arises because of both are the bonds there.
☸ Na kho āvuso koṭṭhita cakkhu rūpānaṃ saṃyojanaṃ na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ (S.4.163).

Saṃyojana: psychological bondage

Saṃyojana can mean psychological bondage:

• When there is bodily form, by grasping bodily form, by stubbornly adhering to bodily form, psychological bondage, stubborn attachment, emotional bondage, and cleaving arise.
☸ rūpe kho bhikkhave sati rūpaṃ upādāya rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesa-vinibandhājjhosānā (S.3.187).

Illustrations

Illustration: saṃyojanaṃ, tie to individual existence

There is no tie to individual existence tethered by which the householder Citta will return to this [low] plane of existence.
☸ natthitaṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyāti (S.4.301).

Illustration: saṃyojanānaṃ, ties to individual existence

In destroying the first three ties to individual existence, he becomes a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as his destiny.
☸ So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo (A.4.11-13).

Illustration: saṃyojana, ties to individual existence

Transcended the ties to individual existence in the sensuous plane of existence
☸ kāmasaṃyojanātigā (A.3.373).

Illustration: saṃyojanāni, ties to individual existence

1) There are these five ties to individual existence in the low plane of existence
☸ Pañcimāni bhikkhave orambhāgiyāni saṃyojanāni. Katamāni pañca:

• view of personal identity
☸ sakkāyadiṭṭhi

• doubt [about the excellence of the teaching]
☸ vicikicchā

• adherence to observances and practices
☸ sīlabbataparāmāso

• sensuous hankering
☸ kāmacchando

• ill will
☸ vyāpādo (S.5.61-62).

2) There are these five ties to individual existence in the middle and high planes of existence. What five?
☸ pañcimāni bhikkhave uddhambhāgiyāni saṃyojanāni. katamāni pañca?

• attachment to the refined material states of awareness
☸ rūparāgo

• attachment to immaterial states of awareness
☸ arūparāgo

• self-centredness
☸ māno

• vanity
☸ uddhaccaṃ

• uninsightfulness into reality
☸ avijjā (S.5.61-62).

Illustration: saṃyojanaṃ, ties to individual existence

This religious life is lived for the abandonment and eradication of seven ties to individual existence. Which seven?
☸ Sattannaṃ bhikkhave saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ sattannaṃ:

1) attraction [to sensuous pleasure]
☸ anunayasaṃyojanaṃ

2) repugnance
☸ paṭighasaṃyojanaṃ

3) dogmatism
☸ diṭṭhisaṃyojanaṃ

4) doubt [about the excellence of the teaching]
☸ vicikicchāsaṃyojanaṃ

5) pride
☸ mānasaṃyojanaṃ

6) envy
☸ issāsaṃyojanaṃ

7) stinginess
☸ macchariyasaṃyojanaṃ (A.4.7-9).

Illustration: saṃyojanaṃ, ties to individual existence

Seven ties to individual existence
☸ Sattimāni bhikkhave saṃyojanāni. Katamāni satta?

1) attraction [to sensuous pleasure]
☸ anunayasaṃyojanaṃ

2) repugnance
☸ paṭighasaṃyojanaṃ

3) dogmatism
☸ diṭṭhisaṃyojanaṃ

4) doubt [about the excellence of the teaching]
☸ vicikicchāsaṃyojanaṃ

5) self-centredness
☸ mānasaṃyojanaṃ

6) attachment to individual existence
☸ bhavarāgasaṃyojanaṃ

7) uninsightfulness into reality
☸ avijjāsaṃyojanaṃ (D.3.254).

Illustration: saṃyojanaṃ, tie to individual existence; saṃyojanam, bond

Bhikkhus, I do not see any other single tie to individual existence, tethered by which beings would roam and wander the round of birth and death for such a long time as the tie of craving.
☸ Nāhaṃ bhikkhave aññaṃ ekasaṃyojanampi samanupassāmi yena saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ bhikkhave taṇhāsaṃyojanaṃ (It.8).

Illustration: saṃyojanaṃ, tie to individual existence

I call this a tie to individual existence: the mind of attachment.
☸ Etamahaṃ bhikkhave saṃyojanaṃ vadāmi yo cetaso sārāgo (A.1.264).

Illustration: saṃyojaniyo, psychological bondage; saṃyojanaṃ, bonds

Bodily form is conducive to psychological bondage. The fondness and attachment are the bonds there.
☸ Rūpaṃ bhikkhave saṃyojaniyo dhammo. Yo tattha chandarāgo taṃ tattha saṃyojanaṃ (S.3.167).

Illustration: saṃyojana, bond

Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’
☸ nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati (S.4.36).

Illustration: saṃyojanā, bonds

Lord of the Devas, it is because of the bonds of envy and stinginess that, though they wish to abide free of unfriendliness, violence, enmity, hostility, and uncordiality, yet they in fact abide with all these things.'
☸ Issāmacchariyasaṃyojanā kho devānaminda devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā te averā adaṇḍā asapattā avyāpajjhā viharemu averino ti iti ce nesaṃ hoti. Atha ca pana saverā sadaṇḍā sasapattā savyapajjā viharanti saverino ti (D.2.276).

*Saṃvara; Saṃvuta

Renderings

• saṃvara: restraint [of the sense faculties] [from grasping, through mindfulness] (i.e. indriyasaṃvara)

• saṃvara: restraint

• saṃvara: restraint [in conduct]

• pātimokkhasaṃvara: the constraints of the rules of discipline

• saṃvuta: sense faculties restrained [from grasping, through mindfulness]

• saṃvuta: restrained

• saṃvuta: restrained [in conduct]

• saṃvuta: [bodily] restrained

Introduction

Unrestrained sense faculties equals grasping

Unrestrained sense faculties equal grasping, and this leads to greed and dejection:

• In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.
☸ Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ (S.4.178).

Indriyasaṃvara: animals sitting beside a post

Indriyasaṃvara means ‘restraint of the sense faculties [from grasping, through mindfulness].’ The parenthesis says the restraint operates via mindfulness. Without the parenthesis, ’restraint’ tends to suggest the application of force: ‘restraint of the sense faculties’. But the Chappāṇaka Sutta shows that with indriyasaṃvara there is no force at all. It is like training of wild animals by tying them to a post (S.4.200). Although the animals initially struggle to escape, eventually, worn out and fatigued, they sit or curl up beside the post. At this point, the animals are not ‘restrained [by force].’

Indriyasaṃvara: body and mind are steady

The Kuṇḍaliya Sutta (S.5.74) describes how restraint of the sense faculties [from grasping, through mindfulness] should be developed (indriyasaṃvaro kathaṃ bahulīkato). It says that in this practice, ‘his body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].’ These adjectives show that saṃvaro is not a matter of force:

• And how, Kuṇḍaliya, is restraint of the sense faculties [from grasping, through mindfulness] developed and cultivated so that it brings to perfection the three kinds of good conduct? In this regard, Kuṇḍaliya, seeing a pleasing visible object via the visual sense, a bhikkhu does not long for it or get excited by it or become attached to it. His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].
☸ Kathaṃ bhāvito ca kuṇḍaliya indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūreti? Cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ

In seeing a displeasing visible object via the visual sense, he is not disconcerted by it, not daunted, not dejected, free of ill will. His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].
☸ cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti apatitthinacitto adīnamanaso avyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ (S.5.74).

Indriyasaṃvara: restraint [through mindfulness]

Indriyasaṃvara is developed by practising mindfulness, as these quotes show:

1) When a bhikkhu has developed and cultivated mindfulness of the body, the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome... In this way there is restraint [of the sense faculties] [from grasping, through mindfulness].
☸ kāyagatā sati bhāvitā bahulīkatā cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti... evaṃ kho bhikkhave saṃvaro hoti (S.4.200).

2) What is the condition that nourishes unrestraint of the sense faculties?
☸ Ko cāhāro indriyāsaṃvarassa?

... Lack of mindfulness and full consciousness, one should reply.
☸ Asatāsampajaññan tissa vacanīyaṃ (A.5.113).

3) What is the condition that nourishes restraint of the sense faculties [from grasping, through mindfulness]?
☸ ko cāhāro indriyasaṃvarassa

... Mindfulness and full consciousness, one should reply.
☸ satisampajaññantissa vacanīyaṃ (A.5.115).

Indriyasaṃvara means no delight in sense objects

When the senses are mastered the bhikkhu takes no delight in sense objects:

• In what way is there restraint [of the sense faculties] [from grasping, through mindfulness]?
Kathañca bhikkhave saṃvaro hoti?

...There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmupasaṃhitā rajanīyā.

... If a bhikkhu does not take delight in them, welcome them, persist in cleaving to them, he should understand this thus: ‘I am not falling away from spiritually wholesome factors. For this has been called not falling away by the Blessed One.
☸ Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Veditabbametaṃ bhikkhave bhikkhunā na parihāyāmi kusalehi dhammehi aparihānaṃ hetaṃ vuttaṃ bhagavatā ti.

... In this way there is restraint [of the sense faculties] [from grasping, through mindfulness]
☸ Evaṃ kho bhikkhave saṃvaro hotī ti (S.4.78-80).

Saṃvara as an abbreviation for indriyasaṃvara

When saṃvara is used as an abbreviation for indriyasaṃvara we parenthesise it as such: ‘restraint [of the sense faculties] [from grasping, through mindfulness].’

Saṃvuto: [bodily] restrained

Sometimes saṃvuto means ‘[bodily] restrained’:

• Going on uninterrupted house-to-house almsround, with sense portals guarded [by mindfulness], and [bodily] well-restrained;
☸ Sapadānaṃ caramāno guttadvāro susaṃvuto (Sn.v.413).

The parenthesis derives from this rule:

• In the village you should walk [bodily] well-restrained. If, disrespectful [of the rule], one walks in the village playing with one’s hands or feet it is a dukkaṭa offence.
☸ Susaṃvutena antaraghare gantabbaṃ yo anādariyaṃ paṭicca hatthaṃ vā pādaṃ vā kīḷapento antaraghare gacchati āpatti dukkaṭassa (Vin.4.186).

The constraints of the rules of discipline: pātimokkhasaṃvara

We call pātimokkhasaṃvara ‘the constraints of the rules of discipline.’ This can be illustrated with the following quotes:

1) the bhikkhu who practises within the constraints of the rules of discipline
☸ bhikkhu pātimokkhasaṃvarāya paṭipanno hotī ti (D.2.279).

2) Abide restrained [in conduct] within the constraints of the rules of discipline
☸ pātimokkhasaṃvarasaṃvutā viharāhi (M.3.2).

Sīlasaṃvuta: one who abides restrained in [conduct within the constraints of the] code of morality

Our parenthesis of sīlasaṃvuta stems from our translation of pātimokkhasaṃvarasaṃvuta, i.e., we treat it as if it were sīlasaṃvarasaṃvuta viharato:

• When a bhikkhu is himself perfect in virtue he sees no danger anywhere due to his abiding restrained in [conduct within the constraints of] the code of morality.
☸ Sa kho so mahārāja bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati yadidaṃ sīlasaṃvarato (D.1.69).

• Those who delight in diligence, who are mindful and who abide restrained in [conduct within the constraints of] the code of morality.
☸ Appamāde pamoditā nipakā sīlasaṃvutā (A.3.329).

• My father was a financier who lived restrained in [conduct within the constraints of the] code of morality.
☸ mayhaṃ pitā sīlasaṃvuto seṭṭhi (Thī.v.405).

Illustrations

Illustration: asaṃvuta, unrestrained [from grasping, through mindfulness]; saṃvarāya, restraint [through mindfulness]; saṃvaraṃ āpajjati, master

And how is a bhikkhu one with sense portals guarded [by mindfulness]?
☸ kathañca bhikkhave bhikkhu indriyesu guttadvāro hoti.

In this regard, in seeing a visible object via the visual sense, a bhikkhu does not grasp its aspects and features.
☸ Idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānuvyañjanaggāhī

Since, by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.
☸ yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ

He applies himself to the restraint of the faculty [from grasping, through mindfulness], he supervises the faculty of sight [with mindfulness], he attains restraint of the faculty of sight [through mindfulness].
☸ tassa saṃvarāya paṭipajjati rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjati.

Suppose a chariot harnessed to thoroughbreds was standing ready on even ground at a crossroads, with a goad on hand. Then a proficient handler, a trainer of horses to be tamed, would mount it and, taking the reins in his left hand and the goad in his right, would drive away and return by any route he wants, whenever he wants.

So, too, a bhikkhu trains in

• supervising these six sense faculties [with mindfulness]
☸ imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati

• restraining them [with mindfulness]
☸ saṃyamāya sikkhati

• taming them [with mindfulness]
☸ damāya sikkhati

• calming them [with mindfulness]
☸ upasamāya sikkhati

In this way a bhikkhu has sense portals guarded [by mindfulness].
☸ indriyesu guttadvāro hoti (S.4.176).

Illustration: saṃvaro, restraint [of the sense faculties] [from grasping, through mindfulness]

Suppose a man caught six animals with different natural habitats, and tied each of them with a strong cord: a snake, a crocodile, a bird, a dog, a jackal, and a monkey. Then he bound them to a strong post or pillar. Those six animals would each incline towards its own natural habitat.

• The snake would try to enter an anthill.

• The crocodile would try to enter the water.

• The bird would try to fly into the air.

• The dog would try to enter a village.

• The jackal would try to enter a charnel ground.

• The monkey would try to enter a forest.

When these six animals were worn out and fatigued, they would stand by that post or pillar, or sit or lie down there.

So, too, when a bhikkhu has developed and cultivated mindfulness of the body
☸ kāyagatā sati bhāvitā bahulīkatā

• the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome
☸ cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti;

• the ear does not incline towards pleasing audible objects nor are displeasing audible objects loathsome;

• the nose does not incline towards pleasing smellable objects nor are displeasing smellable objects loathsome;

• the tongue does not incline towards pleasing tasteable objects nor are displeasing tasteable objects loathsome;

• the body does not incline towards pleasing tangible objects nor are displeasing tangible objects loathsome;

• the mind does not incline towards pleasing mentally known objects nor are displeasing mentally known objects loathsome.

In this way there is restraint [of the sense faculties] [from grasping, through mindfulness].
☸ Evaṃ kho bhikkhave saṃvaro hoti (S.4.200).

Illustration: saṃvaro (=indriyasaṃvaro), restraint [of the sense faculties] [from grasping, through mindfulness]

And how is there restraint [of the sense faculties] [from grasping, through mindfulness]?
☸ Kathañca bhikkhave saṃvaro hoti

In this regard, in seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object.
☸ Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati

He abides having established mindfulness of the body, with an unlimited mental state, and he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.
☸ upaṭṭhitakāyasati ca viharati appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti (S.4.189-90).

Illustration: asaṃvaro (=indriya asaṃvaro), unrestraint [of the sense faculties]

And how, bhikkhus is there unrestraint [of the sense faculties]?
☸ asaṃvaro hoti

In this regard, in seeing a visible object via the visual sense, a bhikkhu is

• intent upon an agreeable visible object
☸ piyarūpe rūpe adhimuccati

• troubled by a disagreeable visible object
☸ appiyarūpe rūpe vyāpajjati

• He abides without having established mindfulness of the body
☸ anupaṭṭhitakāyassati ca viharati

• with an undeveloped mind
☸ parittacetaso

and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder
☸ tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti (S.4.190).

Illustration: asaṃvaro, unrestraint [of the sense faculties]

When a bhikkhu has not developed and cultivated mindfulness of the body,
☸ Evameva kho bhikkhave yassa kassaci bhikkhuno kāyagatā sati abhāvitā abahulīkatā

the eye inclines towards pleasing visible objects
☸ taṃ cakkhu āviñjati manāpikesu rūpesu

and displeasing visible objects are loathsome
☸ amanāpikassa rūpā paṭikkūlā honti

... In this way there is unrestraint [of the sense faculties].
☸ Evaṃ kho bhikkhave asaṃvaro hoti (S.4.199).

Illustration: saṃvaro, restraint [of the sense faculties]

Suppose a man entered a thorny forest. There would be thorns in front of him and behind him, to his left and to his right, below him and above him. He would go forward and back aware, thinking, ‘May no thorn prick me!’
☸ so sato ca abhikkameyya sato paṭikkameyya; mā maṃ kaṇṭako ti

So, too, whatever in the world [of phenomena] is agreeable and pleasing is called a thorn in the [terminology of the] Noble One’s training system.
☸ evaṃ kho bhikkhave yaṃ loke piyarūpaṃ sātarūpaṃ ayaṃ vuccati ariyassa vinaye kaṇṭako

Knowing [what is agreeable and pleasing] as a ‘thorn,’ one should understand restraint and unrestraint [of the sense faculties].
☸ taṃ kaṇṭako ti iti viditvā saṃvaro ca asaṃvaro ca veditabbo (S.4.189).

Illustration: asaṃvutaṃ unrestrained [from grasping, through mindfulness]; saṃvarāya, restraint of the sense faculties [from grasping, through mindfulness]; saṃvaraṃ āpajjatha, master

Therefore dwell with sense portals guarded [by mindfulness].
☸ tasmātihabhikkhave indriyesu guttadvārā viharatha

In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.
☸ Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ

Apply yourself to the restraint of the faculty [from grasping, through mindfulness]. Supervise the faculty of sight. Attain restraint of the faculty of sight [through mindfulness].
☸ tassa saṃvarāya paṭipajjatha rakkhatha cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjatha (S.4.178).

Illustration: saṃvutassa, unrestrained [from grasping, through mindfulness]

For one who abides with the faculty of sight unrestrained [from grasping, through mindfulness], the mind is defiled by visible objects known via the visual sense.
☸ Cakkhundriyā asaṃvutassa bhikkhave viharato cittaṃ vyāsiñcati cakkhuviññeyyesu rūpesu

For one with a defiled mind there is no gladness.
☸ tassa vyāsittacittassa pāmujjaṃ na hoti

For one who abides with the faculty of sight restrained [from grasping, through mindfulness], the mind is undefiled by visible objects known via the visual sense.
☸ Cakkhundriyaṃ saṃvutassa bhikkhave viharato cittaṃ na vyāsiñcati cakkhuviññeyyesu rūpesu

For one with an undefiled mind gladness arises.
☸ tassa avyāsittacittassa pāmojjaṃ jāyati (S.4.78).

Illustration: asaṃvutakārī, restrain [from grasping, through mindfulness]

The ignorant Everyman does not restrain the six senses [from grasping, through mindfulness]; he indulges himself as much as he likes in the five varieties of sensuous pleasure.
☸ assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati (S.4.196).

Illustration: saṃvaro, unrestraint [of the sense faculties]

In what way is there unrestraint [of the sense faculties]?
☸ Kathañca bhikkhave asaṃvaro hoti?

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmupasaṃhitā rajanīyā.

If a bhikkhu takes delight in them, welcomes them, persists in cleaving to them, he should understand this thus: ‘I am falling away from spiritually wholesome factors. For this has been called falling away by the Blessed One.’
☸ Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Veditabbametaṃ bhikkhave bhikkhunā parihāyāmi kusalehi dhammehi parihānaṃ hetaṃ vuttaṃ bhagavatā ti.

... In this way, there is unrestraint [of the sense faculties].
☸ Evaṃ kho bhikkhave asaṃvaro hoti (S.4.76).

Illustration: saṃvaro, unrestraint [of the sense faculties]

In what way is there restraint [of the sense faculties] [from grasping, through mindfulness]?
Kathañca bhikkhave saṃvaro hoti?

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmupasaṃhitā rajanīyā.

If a bhikkhu does not take delight in them, welcome them, persist in cleaving to them, he should understand this thus: ‘I am not falling away from spiritually wholesome factors. For this has been called not falling away by the Blessed One.
☸ Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Veditabbametaṃ bhikkhave bhikkhunā na parihāyāmi kusalehi dhammehi aparihānaṃ hetaṃ vuttaṃ bhagavatā ti.

In this way there is restraint [of the sense faculties] [from grasping, through mindfulness]
☸ Evaṃ kho bhikkhave saṃvaro hotī ti (S.4.78-80).

Illustration: saṃvutindriyo, sense faculties restrained [from grasping, through mindfulness]

One who is not vain or puffed up, who is mindful, whose sense faculties are restrained [from grasping, through mindfulness], looks glorious in rag-robes. He is like a lion in a mountain cave.
☸ Anuddhato acapalo nipako saṃvutindriyo
Sobhati paṃsukūlena sīho va girigabbhare (Th.v.1081).

Illustration: asaṃvutaṃ, unrestrained [from grasping, through mindfulness]

On him who does not guard the senses of sight and hearing,
☸ Aguttaṃ cakkhusotasmiṃ

Whose sense faculties are unrestrained [from grasping, through mindfulness],
☸ indriyesu asaṃvutaṃ

His thoughts bound up with attachment will attack him like flies.
☸ Makkhikā anupatissanti saṅkappā rāganissitā (A.1.280).

Illustration: asaṃvutehi, unrestrained [from grasping, through mindfulness]

‘Some bhikkhu enters the village for alms with his body, speech, and mind unsupervised [by mindfulness], with mindfulness unestablished, with sense faculties unrestrained [from grasping, through mindfulness].
☸ arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi

He sees women there lightly clad or lightly attired, and lust invades his mind.
☸ rāgo cittaṃ anuddhaṃseti (S.2.270).

Illustration: saṃvaraṃ, restraint

If a bhikkhu commits an offence, he should confess it:

―‘Bhante, I have committed such-and-such an offence; I confess it.’
☸ ahaṃ bhante itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī ti.

The other says:
☸ so evamāha

―‘Do you see it [as an offence]?’
☸ passasī ti

―’Yes, I see it [as an offence].’
☸ passāmī ti.

―‘Will you be restrained in future?’
☸ Āyatiṃ saṃvaraṃ āpajjeyyāsī ti

―‘I will be restrained in future.’
☸ saṃvaraṃ āpajjissāmī ti (M.2.248).

COMMENT

Passāmī: ‘I see it [as an offence].’ By comparison:

• For one who sees a wrongdoing as such
☸ yo accayaṃ accayato disvā (M.3.246).

Illustration: saṃvaratī, restrains

Trivial thoughts, subtle thoughts, mental jerkings that pursue one: without insight into these thoughts, one runs back and forth with wandering mind.
☸ Khuddā vitakkā sukhumā vitakkā anuggatā manaso uppilāvā
Ete avidvā manaso vitakke hurāhuraṃ dhāvati bhantacitto.

But with insight into these thoughts, one who is vigorous and mindful restrains them. One who is enlightened has entirely abandoned them, these mental jerkings that follow one along.
☸ Ete ca vidvā manaso vitakke ātāpiyo saṃvaratī satimā
Anuggate manaso uppilāve asesamete pajahāsi buddho ti (Ud.37).

Illustration: saṃvaraṃ, restraint

Because it is considered growth in the Noble One’s training system for one who sees a wrongdoing as such, to make amends for it in accordance with the teaching, and to show restraint in the future.
☸ Vuddhi hesā bhikkhu ariyassa vinaye yo accayaṃ accayato disvā yathā dhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī ti (M.3.246).

Illustration: saṃvarāya, restrain

For two good reasons the Perfect One establishes training rules for his disciples.
☸ Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve?

• To restrain unfriendly deeds (i.e. the bhikkhu’s own deeds) in this lifetime, and to ward off unfriendly deeds (i.e. acts of retribution?) in the hereafter.
☸ diṭṭhadhammikānaṃ verānaṃ saṃvarāya samparāyikānaṃ verānaṃ paṭighātāya

• To restrain wrongdoings in this lifetime, and ward them off in the hereafter.
☸ diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya samparāyikānaṃ vajjānaṃ paṭighātāya.

• To restrain dangers in this lifetime, and ward them off in the hereafter.
☸ diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya samparāyikānaṃ bhayānaṃ paṭighātāya.

• To restrain spiritually unwholesome factors in this lifetime, and ward them off in the hereafter.
☸ diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya (A.1.98).

Illustration: saṃvuto, [bodily] restrained

‘In the village, I will sit [bodily] well-restrained’ is a training to be undertaken.
☸ Susaṃvuto antaraghare nisīdissāmīti sikkhā karaṇīyā.

If, disrespectful of the rule, one sits in the village fidgeting with one’s hands or feet, it is a dukkaṭa offence.
☸ yo anādariyaṃ paṭicca hatthaṃ vā pādaṃ vā kīḷāpento antaraghare nisidati āpatti dukkaṭassa (Vin.4.186).

Illustration: asaṃvutaṃ, unrestrained [in conduct]

Fools are unrestrained [in conduct] of body, speech, and mind.
☸ Kāyena ca vācāya ca manasā ca asaṃvutā bālā (Thī.v.452).

Illustration: saṃvutaṃ, restrained [in conduct]

In whom there is no wrongdoing by way of body, speech, or mind
☸ Yassa kāyena vācāya manasā natthi dukkataṃ

Who is restrained in these three respects, he is what I call a Brahman.
☸ Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ (Dh.v.391).

Illustration: saṃvaro, restraint [in conduct]

Restraint [in conduct] of body, speech, and mind is good. Restraint [in conduct] in all respects is good.
☸ Kāyena saṃvaro sādhu sādhu vācāya saṃvaro
Manasā saṃvaro sādhu sādhu sabbattha saṃvaro (S.1.73).

COMMENT

This verse was spoken in response to King Pasenadi, who had said:

• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.
☸ ye kho keci kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti tesaṃ arakkhito attā (S.1.73).

Illustration: saṃvutadvāro, closed

This, friend Roja, is his dwelling-place. The door is closed.
☸ Esāvuso roja vihāro saṃvutadvāro (Vin.1.248).

*Saṃvega; Saṃvejeti

Renderings

• saṃvejeti: to stir up an earnest attitude [to the practice]

• saṃvejeti: to be quickened

• saṃvega: earnest attitude [to the practice]

• saṃvega: earnest attitude [to one’s work]

• saṃvejanīya: fill with an earnest attitude [to the practice]

• saṃvijjati: to be dismayed

• saṃvijjati: to be quickened

• saṃvega: dismay

Introduction

Earnest attitude [to the practice]: fear, dismay, or inspiration

An earnest attitude [to the practice] comes from fear, dismay, or inspiration. This can be seen in the following Illustrations.

Illustrations

Illustration: saṃvejehī, stir up an earnest attitude [to the practice]

Moggallāna, your companions in the religious life, dwelling on the ground floor of the Mansion of Migāra’s Mother, are restless, frivolous, fidgety, talkative, garrulous, unmindful, not fully conscious, inwardly uncollected, mentally scattered, [and are dwelling with] their sense faculties unrestrained [from grasping, through mindfulness]. Go, Moggallāna, and stir up an earnest attitude [to the practice] in those bhikkhus.
☸ ete te moggallāna sabrahmacārayo heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā. Gaccha moggallāna te bhikkhu saṃvejehī ti (S.5.269-70).

Illustration: saṃvejeyyan, stir up an earnest attitude [to the practice]

‘This deity dwells much too negligently applied [to the practice]. How about if I stirred up an earnest attitude [to the practice] in him?’
☸ atibāḷhaṃ kho ayaṃ yakkho pamatto viharati. Yannūnāhaṃ imaṃ yakkhaṃ saṃvejeyyan ti.

Then Venerable MahāMoggallāna performed such a feat of psychic power that with his big toe he made the Vejayanta Palace shake and quake and tremble.
☸ Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi (M.1.253).

Illustration: saṃvejetu, stir up an earnest attitude [to the practice]; saṃvejito, quickened

A certain bhikkhu was dwelling amongst the Kosalan people in a certain woodland grove. When that bhikkhu had gone for his daytime abiding, he kept thinking unvirtuous, spiritually unwholesome thoughts associated with the household life.
☸ Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.

Then the deva inhabiting that woodland grove, being tenderly concerned for that bhikkhu, desiring his spiritual well-being, desiring to stir up in him an earnest attitude [to the practice] (saṃvejetukāmā), approached him and addressed him in verses:
☸ Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami. Upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:

Desiring seclusion [from sensuous pleasures and spiritually unwholesome factors] you entered the woods,
☸ Vivekakāmosi vanaṃ paviṭṭho

Yet your mind gushes outwardly.
☸ atha te mano niccharatī bahiddhā

Eliminate, man, your fondness for people;
☸ Jano janasmiṃ vinayassu chandaṃ

Then you’ll be truly happy, free of attachment.
☸ tato sukhī hohisi vītarāgo

...

Then that bhikkhu, quickened by that devata, was filled with an earnest attitude [to the practice].
☸ Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādī ti (S.1.197).

Illustration: saṃvegāya, earnest attitude [to the practice]

There is one thing if developed and cultivated leads to an acutely earnest attitude [to the practice]. What one thing? Mindfulness of the body
☸ Ekadhammo bhikkhave bhāvito bahulīkato mahato saṃvegāya saṃvattati katamo ekadhammo kāyagatāsati (A.1.43).

Illustration: saṃvejanīyaṃ, fill with an earnest attitude [to the practice]

There are four places [of pilgrimage] that fill one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment]
☸ Cattārimāni bhikkhave saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni

• Where the Perfect One was born is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].
☸ Idha tathāgato jāto ti bhikkhave saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ

• Where the Perfect One fully awakened to unsurpassed, complete enlightenment is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].
☸ Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho ti bhikkhave saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ

• Where the Perfect One set in motion the Wheel of the Teaching is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].
☸ Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī ti bhikkhave saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ

• Where the Perfect One passed away to the Untroubled-without-residue is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].
☸ Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto ti bhikkhave saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ (D.2.140).

Illustration: saṃvijjati, quickened; saṃvegaṃ, earnest attitude [to its work]

In this regard, one kind of noble thoroughbred horse is quickened and acquires an earnest attitude [to its work] as soon as it sees the shadow of the goad, thinking: 'What task will my trainer set for me today? What can I do to satisfy him?'
☸ Idha bhikkhave ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati kiṃnu kho maṃ ajja assadammasārathī kāraṇaṃ kāressati kimassāhaṃ patikaromī ti (A.2.114).

Illustration: saṃvijjati, quickened; saṃvegaṃ, an earnest attitude [to her work]

Just as when a daughter-in-law sees her father-in-law, she is quickened and acquires an earnest attitude [to her work], so too, when that bhikkhu thus recollects the Buddha, the Dhamma, and the community of bhikkhus, if detached awareness based on what is spiritually wholesome does not become established in him, then he is quickened because of this, and is filled with an earnest attitude [to the practice].
☸ Seyyathā pi 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:

He thinks: ‘It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that when I recollect the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, detached awareness based on what is spiritually wholesome is not established within me.’
☸ 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 (M.1.186).

Illustration: saṃvego, earnest attitude [to the practice]

When I first saw the Teacher who is free of fear from any quarter, an earnest attitude [to the practice] arose in me, having seen the best of men .
☸ Yadā paṭhamamaddakkhiṃ satthāraṃ akutobhayaṃ
Tato me ahu saṃvego passitvā purisuttamaṃ (Th.v.510).

Illustration: saṃvegaṃ, dismay

Violence breeds fear. Look at people in conflict. I will tell you of my dismay, how it affected me.
☸ Attadaṇḍā bhayaṃ jātaṃ janaṃ passatha medhagaṃ
Saṃvegaṃ kittayissāmi yathā saṃviditaṃ mayā (Sn.v.935).

Illustration: saṃvijjanti, quickened; saṃvejanīyesu, dismaying

Few amongst beings are those quickened by situations that are dismaying.
☸ appakā te sattā ye saṃvejanīyesu ṭhānesu saṃvijjanti

More amongst beings are those who are not quickened by situations that are dismaying.
☸ Atha kho eteva sattā bahutarā ye saṃvejanīyesu ṭhānesu na saṃvijjanti (A.1.36).

Few amongst beings are those who when thus quickened strive properly.
☸ appakā te sattā ye saṃviggā yoniso padahanti.

More amongst beings are those who when thus quickened do not strive properly.
☸ Atha kho eteva sattā bahutarā ye saṃviggā yoniso na padahanti (A.1.36).

Illustration: saṃvejanīyesu ṭhānesu, situations that are dismaying; saṃviggassa, quickened

Bhikkhus, possessed of two factors, a bhikkhu lives full of physical and psychological pleasure in this very lifetime, and he has laid a foundation for the destruction of perceptually obscuring states. What are the two?
☸ Dvīhi bhikkhave dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati. Yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi dvīhi?

Being quickened by situations that are dismaying. And the proper striving in one who is thus quickened.
☸ Saṃvejanīyesu ṭhānesu saṃvejanena. Saṃviggassa ca yoniso padhānena (It.30).

Illustration: saṃviggo, dismay

As King Ajātasattu approached the mango-grove he was filled with fear, panic, and terror.
☸ Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso.

And fearful, dismayed, and terrified, the king said to Jīvaka: 'Friend Jīvaka, you are not deceiving me? You are not tricking me? You are not delivering me up to an enemy?
☸ Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca kacci maṃ samma jīvaka na vañcesi? Kacci maṃ samma jīvaka na palambhesi? Kacci maṃ samma jīvaka na paccatthikānaṃ desi? (D.1.49-50).

Comment:

The corresponding terms are:

• bhayaṃ chambhitattaṃ lomahaṃso

• bhīto saṃviggo lomahaṭṭhajāto

Saṃviggo corresponds to chambhitattaṃ.

Illustration: saṃviggaṃ, quickened

Then Venerable MahāMoggallāna, knowing that Sakka, Lord of the Devas, was quickened and terrified, asked him:
☸ Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca:

‘Kosiya, how did the Blessed One state to you in brief the liberation [from perceptually obscuring states] through the destruction of craving? It would be good if we, too, might get to hear that statement.’
☸ yathākathaṃ pana te kosiya bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savaṇāyā ti (M.1.254).

*Saṃsagga; Saṃsaṭṭha

Renderings

• saṃsagga: association

• saṃsagga: consorting [with householders and ascetics]

• asaṃsagga: remaining aloof [from householders and ascetics]

• saṃsaṭṭha: engrossed in

• saṃsaṭṭha: consort with

• saṃsaṭṭha: mixed with

• saṃsaṭṭha: intermingled

• saṃsaṭṭha: mingling with each other [unbecomingly as regards conduct of body and speech]

• asaṃsaṭṭha: aloof from

• asaṃsaṭṭha: remain aloof [from householders and ascetics]

• saṃsaggasaṃsaṭṭho: embroiling oneself

• visaṃsaṭṭha: aloof from

• visaṃsaṭṭha: dissociated

Introduction

Objects of saṃsagga and saṃsaṭṭha

Sometimes the objects of saṃsagga and saṃsaṭṭha are ‘householders and ascetics’:

• A bhikkhu consorts with householders and ascetics in an unsuitable way like a layperson.
☸ bhikkhu saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena (A.3.117).

• One who remains aloof from householders and ascetics alike, who roams about homeless [free of attachment to the five aggregates], and is of few needs, he is what I call a Brahman.
☸ Asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
Anokasāriṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.628).

Objectless saṃsagga and saṃsaṭṭha

Sometimes the object is missing, and we parenthesise. For example:

• Remaining aloof [from householders and ascetics alike], delighted with whatever offerings enter his almsbowl, Bhaddiya, son of Godhā, meditates [happily], perseveringly, and free of grasping.
☸ Asaṃsaṭṭho sātatiko uñchāpattāgate rato
Jhāyati anupādāno putto godhāya bhaddiyo (Th.v.860).

Here the object of asaṃsaṭṭho is missing. But the first words of verses Th.v.857-860 form a list, namely: appiccho, santuṭṭho, pavivitto, asaṃsaṭṭho. This whole set of four words occurs in verse 581, where the meaning of asaṃsaṭṭho is made clear i.e. gahaṭṭhehi anāgārehi cūbhayaṃ:

• And a sage should abide with few needs, content [with what is paltry and easily gotten], living secludedly, remaining aloof from householders and ascetics alike.
☸ Appiccho ceva santuṭṭho pavivitto vase muni
Asaṃsaṭṭho gahaṭṭhehi anāgārehi cūbhayaṃ (Th.v.581).

On the basis of this, where there is no object, we parenthesise ‘householders and ascetics.’

Illustrations

Illustration: saṃsaṭṭho, engrossed in; visaṃsaṭṭho, aloof from

”If we get this, we will do it; if not, we won’t”: even in relation to teachers bent on worldly benefits, inheritors of worldly benefits, engrossed in worldly benefits, such haggling by disciples is unacceptable. So what about the Perfect One who abides completely aloof from worldly benefits?
☸ Yopi so bhikkhave satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassapayaṃ evarūpī paṇopaṇaviyā na upeti. Evañca no assa atha naṃ kareyyāma. Na ca no evamassa na naṃ kareyyāmā ti. Kimpana bhikkhave yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati (M.1.480).

Illustration: saṃsaṭṭho, engrossed in; asaṃsaṭṭho, aloof from

In the first place some person lives engrossed in sensuous pleasures and spiritually unwholesome factors.
☸ Idha bho ekacco saṃsaṭṭho viharati kāmehi saṃsaṭṭho akusalehi dhammehi.

At some time he hears the noble teaching, properly contemplates it, and applies himself in accordance with it.
☸ So aparena samayena ariyadhammaṃ suṇāti yoniso manasikaroti dhammānudhammaṃ paṭipajjati

In doing so he lives aloof from sensuous pleasures and spiritually unwholesome factors.
☸ so ariyadhammasavanaṃ āgamma yoniso manasikāraṃ dhammānudhammapaṭipattiṃ asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho akusalehi dhammehi (D.2.214).

Illustration: saṃsaṭṭho, mixed with

A bronze cup of a beverage having an excellent colour, aroma, and flavour, but mixed with poison.
☸ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho (S.2.110).

Illustration: saṃsaṭṭhā, intermingled; visaṃsaṭṭhā, dissociated

―Penetrative discernment and consciousness: are these states intermingled or dissociated?
☸ Yā cāvuso paññā yañca viññāṇaṃ ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā

... Is it possible to separate them in order to describe them separately?
☸ labbhā ca panime dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetunti?

―Penetrative discernment and consciousness are intermingled not dissociated, and it is impossible to separate them in order to describe them separately.
☸ Yā cāvuso paññā yañca viññāṇaṃ ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ

... For what one discerns, that one knows
☸ Yañcāvuso pajānāti taṃ vijānāti.

... What one knows, that one discerns
☸ Yaṃ vijānāti taṃ pajānāti (M.1.292-3).

Illustration: saṃsaṭṭhā, mingling with each other [unbecomingly as regards conduct of body and speech]

Now at that time bhikkhunīs who were pupils of the nun Thullanandā dwelt mingling with each other [unbecomingly as regards conduct of body and speech].
☸ Tena kho pana samayena thullanandāya bhikkhuniyā antevāsikā bhikkhuniyo saṃsaṭṭhā viharanti

‘Dwell mingling with each other’ means: they dwell mingling with each other unbecomingly as regards conduct of body and speech.
☸ Saṃsaṭṭhā viharantīti saṃsaṭṭhā nāma ananulomikena kāyikavācasikena saṃsaṭṭhā viharanti (Vin.4.239).

Illustration: saṃsaṭṭhā, consort

Do not, lady, consort with a layman or layman’s son. Be secluded [from them]. The community of bhikkhunīs indeed praises such seclusion in a sister.
☸ māyye saṃsaṭṭhā vihari gahapatinānāpi gahapatiputtenāpi viviccayye vivekaññeva bhaginiyā saṅgho vaṇṇetī ti (Vin.4.294).

Illustration: saṃsaṭṭho, consort

Again, the king dispatches his army at the wrong time. Those displeased by this think: ‘The king consorts with the ascetic. Could this be the ascetic’s work?
☸ Puna ca paraṃ bhikkhave rājā akāle senaṃ uyyojeti yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti: rājā kho pabbajitena saṃsaṭṭho siyā nu kho pabbajitassa kammanti (A.5.82).

Illustration: saṃsaṭṭhā, consorting with

In the future there will be bhikkhus who live consorting with bhikkhunīs, sikkhamānās, and sāmaṇerīs.
☸ Puna ca paraṃ bhikkhave bhavissanti bhikkhū anāgatamaddhānaṃ bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti (A.3.109).

Illustration: asaṃsaṭṭho, remained aloof [from householders and ascetics alike]

I have remained aloof [from householders and ascetics alike] and have spoken in praise of such aloofness
☸ asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī (S.2.203).

Illustration: asaṃsagga, remaining aloof [from householders and ascetics alike]

That is to say: talk about fewness of needs, talk about contentment, talk about physical seclusion, talk about remaining aloof [from householders and ascetics alike], talk about the exertion of energy... he thinks: ‘I will utter speech like this.’
☸ Seyyathīdaṃ appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā viriyārambhakathā... iti evarūpiṃ kathaṃ kathessāmī ti (M.3.113).

Illustration: saṃsaggā, consorting [with householders and ascetics]; asaṃsaggena, remaining aloof [from householders and ascetics]

By consorting [with householders and ascetics] craving is born. By remaining aloof [from householders and ascetics] it is cut.
☸ Saṃsaggā vanatho jāto asaṃsaggena chijjati (S.2.158).

Illustration: saṃsaggaṃ, association

I do not praise all association, nor do I criticise all association.
☸ Nāhaṃ moggallāna sabbeheva saṃsaggaṃ vaṇṇayāmi na panāhaṃ moggallāna sabbeheva saṃsaggaṃ na vaṇṇayāmi.

I do not praise association with householders and ascetics.
☸ Sagahaṭṭhapabbajitehi kho ahaṃ moggallāna saṃsaggaṃ na vaṇṇayāmi.

But dwellings that are quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, I praise the association with such dwellings.
☸ Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī ti (A.4.87-8).

Illustration: saṃsaggasaṃsaṭṭho, in embroiling himself

He who wants his own happiness through causing others suffering, in embroiling himself in unfriendliness, from unfriendliness he will not be released.
☸ Paradukkhūpadhānena attano sukhamicchati
Verasaṃsaggasaṃsaṭṭho verā so na parimuccati (Dh.v.291).

*Saṃsāra

Renderings

• saṃsarati: to wander the round of birth and death

• saṃsāra: the round of birth and death

• saṃsāra: a round of birth and death

• saṃsāra (present participle of saṃsarati): wandering the round of birth and death

Introduction

Jātimaraṇasaṃsāra

We take saṃsāra and jātisaṃsāra as abbreviations for jātimaraṇasaṃsāra, which occurs just four times in the scriptures, and for which we use the term ‘the round of birth and death.’

Others’ translations of jātimaraṇasaṃsāra are:

• the journeying-on of [repeated] births and deaths (Norman, Sn.v.729).

• the journeying-on of birth and death (Norman, Sn.v.202; Th.v.202; Th.v.339).

• wandering on in [the round of] birth and death (Bodhi, A.4.228).

Saṃsarati’s present participles

Saṃsarati has two present participles, says PED, saṃsaraṃ and saṃsaranto: ‘wandering the round of birth and death.’ For example:

• Beings roaming and wandering the round of birth and death...
☸ sattā... sandhāvantā saṃsarantā (S.2.184-5).
Bodhi: ‘Beings roaming and wandering on’

• While wandering the round of birth and death I went to hell
☸ saṃsaraṃ hi nirayaṃ agacchisaṃ (Th.v.258).
Norman: ‘While journeying-on’

• Wandering the round of birth and death for a long time I transmigrated through [various] states of existence.
☸ Saṃsaraṃ dīghamaddhānaṃ gatīsu parivattisaṃ (Th.v.215-6).
Norman: ‘Journeying-on for a long time.’

Saṃsaraṃ as a verb

Saṃsaraṃ is also used as a verb: ‘has wandered the round of birth and death.’

• Man has wandered the round of birth and death for a long time.
☸ puriso dīghamaddhānaṃ saṃsaraṃ (A.2.10).
Bodhi: ‘A person wanders during this long time.’

Round of rebirth, not cycle

Saṃsāra is derived from sarati, which means ‘to go, flow, move along,’ says PED. This suggests linearity not circularity. Hence we prefer not to call it ‘cycle of birth and death,’ but ‘round of birth and death,’ meaning ‘a route or circuit habitually covered’ (Webster’s).

The same issue would be true of vaṭṭaṃ. Unfortunately PED does not differentiate between ‘round’ and ‘cycle’ when it gives the meaning of vaṭṭa as ‘the “round” of existences, cycle of transmigrations.’ But vaṭṭa is linked to vattati which means ‘to move, go on, proceed; to happen, take place, to be; to be in existence; to fare, to do’ (PED). Thus vaṭṭaṃ, too, is rendered here as ‘round’ not ‘cycle’:

• He has destroyed the round of rebirth, abandoned longing. The dried-up stream no longer flows. The round of rebirth, destroyed, no longer continues. This is truly the end of suffering.
☸ Acchecchi vaṭṭaṃ byagā nirāsaṃ vusukkhā saritā na sandati. Chinnaṃ vaṭṭaṃ na vattati esevanto dukkhassā ti (Ud.75).

Illustrations

Illustration: saṃsārena, wandering the round of birth and death; saṃsāro, a round of birth and death

There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: ‘Purification comes about by wandering the round of birth and death.’
☸ Santi kho pana sāriputta eke samaṇabrāhmaṇā evaṃ vādino evaṃ diṭṭhino saṃsārena suddhī ti.

But it is not easy to find a round of birth and death in this long time where I have not wandered, apart from the devas of the Pure Abodes.
☸ Na kho paneso sāriputta saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi.

For if I had wandered the round of birth and death amongst the devas of the Pure Abodes I could not have come back again to this [low] plane of existence
☸ Suddhāvāse cāhaṃ sāriputta deve saṃsareyyaṃ nayimaṃ lokaṃ punarāgaccheyyaṃ (M.1.81).

Illustration: saṃsaritvā, wanders the round of birth and death

Such a one, by destroying the first three ties to individual existence, is destined to seven more [human lifetimes] at most. For seven more [human lifetimes] at most he roams and wanders the round of birth and death amongst devas and men and then puts an end to suffering.
☸ So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.

or he is reborn amongst [human] families. Having roamed and wandered the round of birth and death amongst two or three [human] families he puts an end to suffering
☸ kolaṅkolo hoti dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti (A.1.232).

Comment:

The Buddha said if Venerable Ānanda did not attain arahantship in this lifetime, he would be Lord of the Devas seven times, and the king of Jambudīpa for seven times (A.1.228). Thus sattakkhattuparamo means one who is destined to seven more [human lifetimes] at most. Deva rebirths do not count.

Illustration: saṃsarataṃ, wandering the round of birth and death; saṃsaro, the round of birth and death

The round of birth and death is long-lasting beyond conception.
☸ Anamataggoyaṃ bhikkhu saṃsāro

A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.
☸ pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ (S.2.181-2).

Illustration: saṃsaritaṃ, wandered the round of birth and death

It is through not fathoming, not penetrating the four noble truths, that you and I for a long time have roamed and wandered the round of birth and death.
☸ catunnaṃ bhikkhave ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca (D.2.90).

Illustration: jātimaraṇasaṃsāro, round of birth and death

This is their latest body. This is their final body. There are now no further rounds of birth and death [for them], and no renewed states of individual existence.
☸ Tesamayaṃ pacchimako carimoyaṃ samussayo
Jātimaraṇasaṃsāro natthi dāni punabbhavo ti (Th.v.202).

Illustration: jātisaṃsāraṃ, I roamed countless rounds of birth and death

I roamed countless rounds of birth and death without respite. It brought me suffering. Now my mass of suffering has disappeared.
☸ Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Tassa me dukkhajātassa dukkhakkhandho aparaddho ti (Th.v.78).

Illustration: jātisaṃsāro, the round of birth and death

The round of birth and death is destroyed
☸ vikkhīṇo jātisaṃsāro

There are now [for me] no renewed states of individual existence
☸ natthi dāni punabbhavo (Th.v.908).

Illustration: saṃsāram, round of birth and death

He ends up in a womb in the world beyond undergoing successive rounds of birth and death.
☸ Upeti gabbhañca parañca lokaṃ saṃsāramāpajja paramparāya (Th.v.784-5).

*Sakyaputtiya

Renderings

• sakyaputta (for bhikkhus): young Sakyan bhikkhu

• sakyaputta (for the Buddha): the Sakyans’ Son

• sakyaputtiya: disciple of the Sakyans’ Son

• sakyadhītā (bhikkhunīs): [spiritual] daughter of the Sakyan

Introduction

Sakyaputto: Sakyan bhikkhus

Sakyaputto is a term reserved for Sakyan bhikkhus. For example, Upanando Sakyaputto, Hatthako Sakyaputto, and others.

Why were Sakyan bhikkhus called putto? Perhaps they were much younger than other ascetics, especially in the early years of the Buddha’s ministry. The Buddha was so much younger than contemporary religious teachers that King Pasenadi doubted he was enlightened at all (S.1.68). If so, then sakyaputto does not mean ‘son of the Sakyan clan’ but ‘young Sakyan bhikkhu.’ This is in accordance with Bhikkhu Bodhi’s rendering of devaputta as ‘young deva.’ He says devaputtas are ‘young devas newly arisen in their respective heavenly planes’ (CDB p.75).

Only bhikkhus of the Sakyan clan were given the -putto suffix, not other clans.

Gotamo Sakyaputto: shades of glory

But Gotamo Sakyaputto could not possibly mean ‘Gotama, the young Sakyan bhikkhu.’ Here sakyaputto has shades of glory. We treat it accordingly: ‘the Sakyans’ Son’:

• Glory to Aṅgīrasa, the Sakyans’ radiant Son.
☸ aṅgīrasassa namatthu sakyaputtassa sirīmato (D.3.196).

Sakyaputtiya: disciple of the Sakyans’ Son

Sakyaputtiya is a compound, says PED: sakyaputta+iya ‘belonging to the Sakyans’ Son,’ which we take as ‘disciple of the Sakyans’ Son.’

Bhikkhunī: [spiritual] daughter of the Sakyan

The comparable term for bhikkhunī is samaṇī sakyadhītā (Vin.4.220): ‘female ascetic, [spiritual] daughter of the Sakyan.’ The Buddha likewise called bhikkhus his spiritual sons:

• You are my spiritual sons, born of my mouth, born of the teaching.
☸ Tassa me tumhe puttā orasā mukhato jātā dhammajā (It.101).

Orasa means ‘true or legitimate,’ says DOP.

Illustrations

Illustration: sakko, the Sakyan

Nandiya the Sakyan approached the Blessed One, venerated him, and sat down at a respectful distance.
☸ nandiyo sakko yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi (S.5.403).

Illustration: sakyaputtā, young Sakyan bhikkhus

In the Eastern Bamboo Grove young Sakyan bhikkhus, companions,
☸ Pācīnavaṃsadāyamhi sakyaputtā sahāyakā

Having given up no small store of wealth, delighted with whatever offerings enter their almsbowls
☸ Pahāyānappake bhoge uñchāpattāgate ratā (Th.v.155).

Illustration: sakyaputto, the young Sakyan bhikkhu

Once, Hatthaka, the young Sakyan bhikkhu, was overthrown in debate.
☸ Tena kho pana samayena hatthako sakyaputto vādakkhitto hoti (Vin.4.2).

Illustration: sakyaputto, the Sakyans’ Son

The ascetic Gotama, the Sakyans’ Son, who went forth [into the ascetic life] from a Sakyan clan
☸ samaṇo gotamo sakyaputto sakyakulā pabbajito (M.1.502).

Illustration: sakyaputta, young Sakyan bhikkhu; sakyaputtiyā, disciples of the Sakyans’ Son

Having given the young Sakyan bhikkhu, Venerable Upananda, a kahāpaṇa of money, that man complained, muttered, and grumbled that ‘Just as we accept gold and silver, so do these ascetic disciples of the Sakyans’ Son.
☸ Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṃ datvā ujjhāyati khīyati vipāceti: yatheva mayaṃ rūpiyaṃ paṭiggaṇhāma evameva ime samaṇā sakyaputtiyā rūpiyaṃ paṭiggaṇhantī ti (Vin.3.237).

Illustration: sakyaputtiyo, disciple of the Sakyans’ Son

Do you, O worthless man, claim to be an ascetic disciple of the Sakyans’ Son?
☸ Tvampi nāma moghapurisa samaṇo sakyaputtiyo paṭijānissī ti?' (D.3.7).

Illustration: sakyaputtiyā, disciples of the Sakyans’ Son

These ascetic disciples of the Sakyans’ Son are shameless
☸ alajjino ime samaṇā sakyaputtiyā (Ud.44).

Illustration: sakyaputtiyo: disciple of the Sakyans’ Son

That bhikkhu who indulges in sexual intercourse becomes not an ascetic, not a disciple of the Sakyans’ Son.
☸ Yo bhikkhu methunaṃ dhammaṃ paṭisevati assamaṇo hoti asakyaputtiyo (Vin.1.96).

Illustration: sakyaputtiya, disciple of the Sakyans’ Son

There is no gratitude and thankfulness in some person here claiming to be a disciple of the Sakyans’ Son.
☸ Na tveva idhekacce sakyaputtiyapaṭiññe siyā kāci kataññutā kataveditā (S.2.272).

Illustration: sakyaputtiya, disciples of the Sakyans’ Son

Who is here, friend?
☸ Ko'ttha āvuso ti?

Friend, I am a bhikkhu.
☸ Ahamāvuso bhikkhū ti.

Of which group of bhikkhus, friend?
☸ Katamesaṃ āvuso bhikkhūnan ti?

The ascetic disciples of the Sakyans’ Son, friend.
☸ Samaṇānaṃ āvuso sakyaputtiyānan ti (A.5.196).

*Saṅkappa

Renderings

• saṅkappa: thought

• saṅkappa: reflection

• saṅkappa: mind

• saṅkappa: intent

• saṅkappa: objective

• manasaṅkappa: thought

• paripuṇṇasaṅkappo: satisfied

• paripuṇṇasaṅkappo: objective fulfilled

• sammāsaṅkappo: right thought

Introduction

Introduction: saṅkappa and vitakka

The following quotes show that saṅkappa and vitakka are synonyms:

1) Unvirtuous, spiritually unwholesome thoughts (vitakkā) are ‘flies.’... On him who does not guard the senses of sight and hearing, whose sense faculties are unrestrained [from grasping, through mindfulness], his thoughts (saṅkappā) bound up with attachment will attack him like flies.
☸ Pāpakā akusalā vitakkā makkhikā... Aguttaṃ cakkhusotasmiṃ indriyesu asaṃvutaṃ makkhikā anupatissanti saṅkappā rāganissitā (A.1.280).

2) But where, carpenter, are these spiritually wholesome thoughts (saṅkappā) stopped without remainder? Their ending is spoken of too. As to this, carpenter, a bhikkhu, with the subsiding of thinking (vitakka) and pondering... enters and abides in second jhāna. Here do these spiritually wholesome thoughts (saṅkappā) cease without remainder.
☸ Ime ca thapati kusalasaṅkappā kuhiṃ aparisesā nirujjhanti. Nirodhopi nesaṃ vutto. Idha thapati bhikkhū vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃjhānaṃ upasampajja viharati. Etthete kusalasaṅkappā aparisesā nirujjhanti (M.2.27-8).

3) Whatever thought (saṅkappaṃ) I wish to think, I think. Whatever thought I do not wish to think, I do not think. Indeed, brahman, I am master of the mind in the ways of thought (vitakkapathe).
☸ yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi. Yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. Ahañhi brāhmaṇa cetovasippatto vitakkapathe (A.2.36).

Illustrations

Illustration: saṅkappo, thought

Three spiritually unwholesome ways of thought: sensuous thought, unbenevolent thought, malicious thought.
☸ Tayo akusalasaṅkappā: kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo.

Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.
☸ Tayo kusalasaṅkappā: nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkapo (D.3.215).

Illustration: saṅkappo, thought

Because of mental imagery of visible objects, thought of visible objects arises
☸ rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo

Because of thought of visible objects, desire for visible objects arises
☸ rūpasaṅkappaṃ paṭicca uppajjati rūpacchando (S.2.144).

Illustration: saṅkappo, thought

For one who has right thought, wrong thought is purged away, and those many unvirtuous, spiritually unwholesome factors that arise due to wrong thought, those also are purged away from him, while those many spiritually wholesome factors that arise due to right thought reach perfection through spiritual cultivation.
☸ Sammāsaṅkappassa bhikkhave micchāsaṅkappo viritto hoti ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti. Sammāsaṅkappa paccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti (A.5.218).

Illustration: saṅkappo, thought

From right perception [of reality] arises right thought; from right thought arises right speech.
☸ Sammādiṭṭhissa bho sammāsaṅkappo pahoti sammāsaṅkappassa sammāvācā pahoti sammāvācassa sammākammanto pahoti (D.2.217).

Illustration: saṅkappo, thought

Since there is indeed a world beyond, one who thinks ‘There is no world beyond’ has wrong thought.
☸ santaṃ yeva kho pana paraṃ lokaṃ natthi paro loko ti saṅkappeti svāssa hoti micchāsaṅkappo (M.1.402).

Illustration: saṅkappa, thought

In whatever direction the one of extensive wisdom goes, in that very direction I am inclined also to go.
☸ Yaṃ yaṃ disaṃ vajati bhūripañño sa tena teneva nato’hamasmi.

But I am old and feeble, therefore my body does not go there, but I go constantly through the mechanism of thought, for my mind, brahman, is joined to him.
☸ Jiṇṇassa me dubbalathāmakassa teneva kāyo na paleti tattha
Saṅkappayantāya vajāmi niccaṃ mano hi me brāhmaṇa tena yutto (Sn.v.1143-4).

Illustration: manasaṅkappo, thought

He has an unbenevolent mind and hateful thoughts: “May those beings be killed, slaughtered, annihilated, or destroyed, or may they not exist at all.”
☸ vyāpannacitto kho pana hoti paduṭṭhamanasaṅkappo. Ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun ti (M.3.49).

Illustration: manasaṅkappo, thought

But one who is perfect in virtue, free of attachment, inwardly collected, and whose thoughts are pure, is indeed worthy of the ochre [robe].
☸ Yo ca sīlena sampanno vītarāgo samāhito
Odātamanasaṅkappo sa ve kāsāvamarahati (Th.v.972).

Illustration: saṅkappa, reflection (=parivitakko)

Knowing my reflection (saṅkappa), the Teacher, unsurpassed in the world, through his psychic power approached me with a mind-made body.
☸ Mama saṅkappamaññāya satthā loke anuttaro
Manomayena kāyena iddhiyā upasaṅkami (A.4.235).

Comment:

The Anuruddha Sutta says while Venerable Anuruddha was alone in solitary retreat, this reflection (parivitakko) arose in his mind.
☸ Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi

‘This teaching is for those of few needs, not for those who are full of needs’ etc
☸ Appicchassāyaṃ dhammo nāyaṃ dhammo mahicchassa

And the other eight thoughts of a Great Man (aṭṭha mahā purisavitakkā) (A.4.228).

Illustration: saṅkappā, mind

Bhikkhus, be diligently applied [to the practice], be mindful, virtuous, and have well-collected minds. Supervise your minds [with mindfulness].
☸ Appamattā satimanto susīlā hotha bhikkhavo
Susamāhitasaṅkappā sacittamanurakkhatha (D.2.120).

Compare:

• The mind is collected and concentrated.
☸ samāhitaṃ cittaṃ ekaggaṃ (S.4.125).

Illustration: saṅkappo, mind

He who with restless mind talks much frivolous speech, whose mind is uncollected, who takes no delight in the true teaching, is a fool.
☸ Yo uddhatena cittena samphañca bahubhāsati
Asamāhitasaṅkappo asaddhammarato mago (A.2.23).

Compare:

• uncollected mind
☸ asamāhitañca cittaṃ (M.1.105).

Illustration: saṅkappo, intent

Let both householders and ascetics think this was done by me. Let them be under my will in whatever their duties. Such is the intent of the fool. His desire and conceit grow.
☸ Mameva kataṃ maññantū gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismiñci
Iti bālassa saṅkappo icchā māno ca vaḍḍhati (Dh.v.74).

Illustration: saṅkappo, objective

Long I wandered, objective unfulfilled, doubtful and uncertain [about the way of spiritual fulfilment, and of unfulfilment], in quest of the Perfect One.
☸ Apariyositasaṅkappo vicikiccho kathaṅkathī
Vicariṃ dīghamaddhānaṃ anvesanto tathāgataṃ (D.2.287).

Illustration: saṅkappo, objective

He has fulfilled the objectives and aspirations related to the fundamental principles of the religious life.
☸ pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ (D.2.224).

Illustration: saṅkappā, objective

The objectives I had as my goal when I entered my hut have been accomplished.
☸ Te me ijjhaṃsu saṅkappā yadattho pavisiṃ kuṭiṃ (Th.v.60).

Illustration: saṅkappo, objective

If a bhikkhu intentionally deprives a human being of life or provides him with a means to die or glorifies the beauty of death or encourages him to die, saying “My good fellow, what use to you is this wretched and difficult life? Death for you is better than life”; or with this thought and objective in mind glorifies in various ways the beauty of death, or encourages him to die, he is pārājika, no longer in communion.
☸ Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya maraṇavaṇṇaṃ vā saṃvaṇṇeyya maraṇāya vā samādapeyya: ambho purisa kiṃ tuyhaminā pāpakena dujjīvitena matante jīvitā seyyo ti iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṃ vā saṃvaṇṇeyya maraṇāya vā samādapeyya ayampī pārājiko hoti asaṃvāso ti (Vin.3.73).

The Word Commentary says:

• Objective in mind: aware of death, wishing for death, intending death
☸ cittasaṅkappo ti maraṇasaññī maraṇacetano maraṇādhippāyo (Vin.3.74).

Illustration: paripuṇṇasaṅkappo, objectives are fulfilled

I am one whose objectives are fulfilled, like the full moon on the fifteenth day [of the half-month]. All my perceptually obscuring states are destroyed. There are now [for me] no renewed states of individual existence.
☸ Sohaṃ paripuṇṇasaṅkappo cando pannaraso yathā
Sabbāsavaparikkhīṇo natthi dāni punabbhavo ti (Th.v.546).

Illustration: paripuṇṇasaṅkappā, objectives fulfilled

Although these bhikkhunīs were pleased with Nandaka's explanation of the teaching, their objectives were not fulfilled...
☸ tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva honti no ca kho paripuṇṇasaṅkappā ti (M.3.276).

Illustration: paripuṇṇasaṅkappo, satisfied

When one is pleased and satisfied with certain visible objects, then one does not desire any other visible object higher or more sublime that those visible objects.
☸ Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo so tehi rūpehi aññaṃ rūpaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti (S.1.80).

Illustration: paripuṇṇasaṅkappā, satisfied

The six khattiyas were delighted and satisfied with their respective gains: ‘What we wanted, desired, aimed at and strove for, we have got.’
☸ atha kho bho te cha khattiyā yathāsakena lābhena attamanā ahesuṃ paripuṇṇasaṅkappā yaṃ vata no ahosi icchitaṃ yaṃ ākaṅkhitaṃ yaṃ adhippetaṃ yaṃ adhipatthitaṃ taṃ no laddhanti (D.2.236).

Illustration: paripuṇṇasaṅkappo, satisfied

A woman or man examining the facial image in the mirror would endeavour to remove a speck or stain. When he no longer sees it he is pleased and satisfied, thinking, ‘How wonderful indeed for me. I am indeed clean.’
☸ No ce tattha passati rajaṃ vā aṅgaṇaṃ vā tenevattamano hoti paripuṇṇasaṅkappo lābhā vata me paripuṇṇaṃ vata me ti (A.5.92).

*Saṅkhata

Renderings

• saṅkhata: originated

• saṅkhata: prepared

• saṅkhata: contrived

• saṅkhata: made

Illustrations

Illustration: what is originated

Bhikkhus, it is with what is originated as their basis that unvirtuous, spiritually unwholesome factors arise, not without what is originated.
☸ Saṅkhatārammaṇā bhikkhave uppajjanti pāpakā akusalā dhammā no asaṅkhatārammaṇā (A.1.83).

Illustration: originated

Lady, is the noble eightfold path originated or unoriginated?
☸ Ariyo panayye aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato ti?

The noble eightfold path is originated.
☸ Ariyo kho āvuso visākha aṭṭhaṅgiko maggo saṅkhato ti (M.1.300).

Illustration: the originated

And why do you call them mental factors
☸ kiñca bhikkhave saṅkhāre vadetha?

They originate the originated therefore they are called mental factors.
☸ saṅkhataṃ abhisaṅkharontī ti bhikkhave tasmā saṅkhārā ti vuccanti

And what is the originated that they originate?
☸ Kiñca saṅkhataṃ abhisaṅkharonti

They originate

• originated bodily form into the state of bodily form
☸ rūpaṃ rūpattāya saṅkhataṃ abhisaṅkharonti

• originated sense impression into the state of sense impression
☸ vedanaṃ vedanattāya saṅkhataṃ abhisaṅkharonti

• originated perception into the state of perception
☸ saññaṃ saññattāya saṅkhataṃ abhisaṅkharonti

• originated mental factors into the state of mental factors
☸ saṅkhāre saṅkhārattāya saṅkhataṃ abhisaṅkharonti

• originated fields of sensation into the state of the fields of sensation
☸ viññāṇaṃ viññāṇattāya saṅkhataṃ abhisaṅkharonti;

Therefore they are called mental factors (S.3.87).

Comment:

-ttāya indicates a neuter abstract noun in the genitive or dative case and therefore expresses the state, nature or quality of being that which is denoted by the noun (PGPL, para 581). The dative case indicates the place to which motion is directed: 'a few go to heaven'; 'he takes me to the water' (PGPL, para597.viii). I have taken this meaning here, using the dative case to indicate the result of originative activity.

Illustration: originated

How could it be that what is born, brought about, originated, destined to decay, not decay? It is not possible.
☸ Taṃ kutettha bhikkhave labbhā yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati (S.5.164).

Illustration: originated

From whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.
☸ Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ (It.61).

Illustration: originated

Pleasant sense impression is unlasting, originated, and dependently arisen. It is destined to be destroyed, to disappear, to pass away, to cease.
☸ Sukhā pi kho ānanda vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā (D.2.66).

Illustration: originated

Of phenomena either originated or unoriginated
☸ Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā

the passing away [of originated phenomena] is reckoned as best of them
☸ virāgo tesaṃ dhammānaṃ aggamakkhāyati (A.2.34).

Illustration: originated

If there were no unborn, no not-brought-about, no unproduced, no unoriginated, then no deliverance would be discernable from what is born, brought about, produced, originated.
No ce taṃ bhikkhave abhavissā ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha (Ud.80).

Illustration: originated/unoriginated

There are three marks of the originated.
☸ Tīṇi'māni bhikkhave saṅkhatassa saṅkhatalakkhaṇāni

• an arising is discernable
☸ uppādo paññāyati

• a disappearance is discernable
☸ vayo paññāyati

• a changeability while persisting is discernable.
☸ ṭhitassa aññathattaṃ paññāyati (A.1.152).

There are three marks of the unoriginated
☸ Tīṇi'māni bhikkhave asaṅkhatassa asaṅkhatalakkhaṇāni. Katamāni tīṇi:

• an arising is not to be discerned
☸ na uppādo paññāyati

• a disappearance is not to be discerned
☸ na vayo paññāyati

• a changeability while persisting is not to be discerned
☸ na ṭhitassa aññathattaṃ paññāyati (A.1.152).

Illustration: unoriginated

What is the unoriginated?
☸ Katamañca bhikkhave asaṅkhataṃ:

The destruction of attachment, hatred, and undiscernment of reality. This is called the unoriginated.
☸ yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave asaṅkhataṃ (S.4.368-373).

Illustration: prepared

One gives well-prepared food, good quality, excellent, and delicious.
☸ Susaṅkhataṃ bhojanaṃ yā dadāti suciṃ paṇītaṃ rasasā upetaṃ (A.2.63).

Illustration: contrived

That view is brought about, contrived, thought out, and dependently arisen
☸ Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā (A.5.186-7).

Illustration: made

A well-made float
☸ bhisi susaṅkhatā (Sn.v.21).

*Saṅkhā

Renderings

• saṅkhā: conception

• saṅkhā: reason

• saṅkhā: ulterior motive

• saṅkhātuṃ: to reckon

• saṅkhāya: having reflected

• saṅkhāya: on reflection

• saṅkhāya: with reflectiveness

• saṅkhaṃ gacchati: to be reckoned

• na upeti saṅkhaṃ: to be beyond the limits of conception

Illustrations

Illustration: saṅkhā, conception

What one perceives, one thinks about. What one thinks about, one perceptually entrenches. Due to what one perceptually entrenches, entrenched perception and conception assail a man in relation to visible objects known via the visual sense whether past, future, or present.
☸ Yaṃ sañjānāti taṃ vitakketi. Yaṃ vitakketi taṃ papañceti. Yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu (M.1.111).

Illustration: saṅkhā, conception

Lord of the Devas, the basis, origin, object of genesis and production, of thought is entrenched perception and conception. When there is entrenched perception and conception, thought arises. Without entrenched perception and conception, there is no thought.
☸ Vitakko kho devānaminda papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo papañcasaññāsaṅkhāya sati vitakko hoti papañcasaññāsaṅkhāya asati vitakko na hotī ti (D.2.277).

Illustration: saṅkhāya, conception

A wise person should completely destroy the origin of entrenched conception, the notion “I am.”
☸ mūlaṃ papañcasaṅkhāya mantā asmī ti sabbamuparundhe (Sn.v.916).

Illustration: saṅkhāya, conception; saṅkhaṃ nopeti, beyond the limits of conception

Beings who perceive [only] what can be expressed and are entrenched in what can be expressed, not profoundly understanding what is expressed, they come under the yoke of death;
☸ Akkheyyasaññino sattā akkheyyasmiṃ patiṭṭhitā.
Akkheyyaṃ apariññāya yogamāyanti maccuno.

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor,’ the mind’s liberation is achieved, the unsurpassed Peaceful State.
☸ Akkheyyañca pariññāya akkhātāraṃ na maññati
Phūṭṭho vimokkho manasā santipadamanuttaraṃ.

Perfectly understanding what can be expressed, the Peaceful One delights in the Peaceful State.
☸ Sa ce akkheyyasampanno santo santipade rato

The one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.
☸ Saṅkhāya sevī dhammaṭṭho saṅkhaṃ nopeti vedagū ti (It.53).

Comment

Though the one of great wisdom has transcended self-centredness he might still say ‘I speak,’
☸ So vītivatto maññanaṃ sumedho
Ahaṃ vadāmī ti pi so vadeyya

and he might say ‘They speak to me.’
☸ Mamaṃ vadantī ti pi so vadeyya

Proficient, understanding conventional terminology, he makes use of such terms merely for the purposes of communication.
☸ Loke samaññaṃ kusalo viditvā
Vohāramattena so vohareyyā ti (S.1.14-15).

Illustration: na upeti saṅkhaṃ, beyond the limits of conception

Just as a flame tossed about by the force of the wind vanishes, and is beyond the limits of conception, so a sage liberated from immaterial-factors-and-body vanishes, and is beyond the limits of conception.
☸ Acci yathā vātavegena khitt atthaṃ paleti na upeti saṅkhaṃ;
Evaṃ muni nāmakāyā vimutto atthaṃ paleti na upeti saṅkhaṃ (Sn.v.1074).

Comment:

This is explained two verses later as follows:

There is no measuring of one who has vanished. That no longer exists in relation to which one might speak of him. When all points of reference are removed, then all ways of talking about him are also removed.
☸ Atthaṅgatassa na pamāṇamatthi yena naṃ vajjuṃ taṃ tassa natthi
Sabbesu dhammesu samūhatesu samūhatā vādapathā pi sabbe ti (Sn.v.1076).

Comment:

• The Perfect One has abandoned that bodily form... field of sensation by which one knowing the Perfect One might know him. It is chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ Yena rūpena... viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ... viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvakataṃ āyatiṃ anuppādadhammaṃ.

... The Perfect One is liberated from being reckoned in terms of bodily form... field of sensation, Vaccha, he is profound, immeasurable, unfathomable like the ocean
☸ Rūpasaṅkhāvimutto... Viññāṇasaṅkhāvimutto kho vaccha tathāgato gambhīro appameyyo duppariyogāho seyyathā pi mahāsamuddo (M.1.488).

Illustration: saṅkhā, consideration

‘But while I am staying in this quiet grove, unestablished mindfulness is not established...’: Bhikkhus, on the basis of that consideration, that bhikkhu should depart from that quiet grove, he should not remain.
☸ Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti... Tena bhikkhave bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ na vatthabbaṃ (M.1.105).

Illustration: saṅkhāya, ulterior motive

He visits families with an ulterior motive, he takes a seat with an ulterior motive, he explains the teaching with an ulterior motive, he restrains the calls of nature with an ulterior motive.
☸ So saṅkhāya kulāni upasaṅkamati saṅkhāya nisīdati saṅkhāya dhammaṃ bhāsati saṅkhāya uccārapassāvaṃ sandhāreti (A.2.143).

Illustration: saṅkhātuṃ, reckon

There are devas whose life-span is not to be reckoned by counting or computation.
☸ Santi bhante devā yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyuṃ saṅkhātuṃ (D.3.111).

Illustration: saṅkhaṃ gacchati, reckoned

Whenever the gross material acquired self is present, it is not reckoned as a mind-made material acquired self, nor an immaterial acquired self. It is reckoned only as a gross material acquired self on that occasion.
☸ yasmiṃ samaye oḷāriko attapaṭilābho hoti neva tasmiṃ samaye manomayo attapaṭilābho ti saṅkhaṃ gacchati. Na arūpo attapaṭilābho ti saṅkhaṃ gacchati. 'Oḷāriko attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati (D.1.202).

Illustration: saṅkhaṃ gacchati, reckoned

From a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, and from ghee comes cream of ghee. When there is milk, it is not then reckoned as cream or butter or ghee or cream of ghee. It is reckoned then only as milk.
☸ gavā khīraṃ khīramhā dadhi dadhimhā navanītaṃ navanītamhā sappi sappimhā sappimaṇḍo yasmiṃ samaye khīraṃ hoti neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati. Na navanītanti saṅkhaṃ gacchati. Na sappīti saṅkhaṃ gacchati. Na sappimaṇḍoti saṅkhaṃ gacchati. Khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati (D.1.201).

Illustration: saṅkhāya, having reflected

There are eight statements spoken by Sakka, Lord of the Devas, in praise of the Blessed One that are in accordance with reality. Having reflected on them we rejoice.
☸ atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā te ca mayaṃ saṅkhāya modāmā ti (D.2.228).

Illustration: saṅkhāya, having reflected

He for whom, having reflected on the world through and through, there is no spiritual instability in relation to anything in the world... he has overcome birth and old age, I declare.
☸ Saṅkhāya lokasmiṃ parovarāni
Yassiñjitaṃ natthi kuhiñci loke (Sn.v.1048).

Comment:

Iñjitaṃ: ‘spiritual instability.’ For example:

• The notion “I am” is a matter of spiritual instability,
☸ asmī ti bhikkhave iñjitametaṃ (S.4.203).

Illustration: saṅkhāya, having reflected

Having heard the teaching explained by the Sublime One, having reflected [on it], the disciple of excellent wisdom should make [appropriate] use of almsfood, abodes, beds and seats, and water to wash his robes.
☸ Piṇḍaṃ vihāraṃ sayanāsanañca āpañca saṅghāṭirajūpavāhanaṃ
Sutvāna dhammaṃ sugatena desitaṃ saṅkhāya seve varapaññasāvako (Sn.v.391).

Illustration: saṅkhāya, on reflection

Four supports: here a bhikkhu on reflection pursues something, or endures it, or avoids it, or dispels it.
☸ Cattāri apassenāni: idhāvuso bhikkhu saṅkhāyekaṃ paṭisevati saṅkhāyekaṃ adhivāseti saṅkhāyekaṃ parivajjeti saṅkhāyekaṃ vinodeti (D.3.224).

Illustration: saṅkhāya, with reflectiveness

He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.
☸ Yodha puññañca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ve bhikkhū ti vuccati (S.1.182).

Illustration: saṅkhāya, with reflectiveness

‘The bhikkhu who in the face of sensuous pleasures lives the religious life with reflectiveness, free of craving, ever mindfully, and inwardly at peace, for him there are no states of spiritual instability.
☸ Kāmesu brahmacariyavā vītataṇho sadā sato
Saṅkhāya nibbuto bhikkhu tassa no santi iñjitā (Sn.v.1041).

*Saṅkhāra

Renderings

• saṅkhāra: originated phenomenon

• saṅkhāra: mental factor

• saṅkhāra: karmically consequential deed

• saṅkhāra: effort

• saṅkhāra: aspiration

• saṅkhāra: untranquillising factors

• saṅkhāra: dynamic

• saṅkhāra: activity

• saṅkhāra: deed

• saṅkhārakkhandha: the aggregate of mental factors

• abhisaṅkhāra: karmically consequential deed

• abhisaṅkhāra: aspiration

• abhisaṅkhāra: impulsion

• āyusaṅkhārā: factors essential to life

• iddhābhisaṅkhāra: act of psychic power

Introduction

Saṅkhārakkhandha: the aggregate of mental factors

Saṅkhāra has either an active or passive sense, meaning either:

1) ‘the things that are produced by a combination of co-operating factors,’ or

2) ‘factors (or forces) that function together in producing an effect.’ (Bodhi, MLDB Intro p.55).

We call these 1) ‘originated phenomena’ and 2) ‘mental factors.’ The fourth khandha is defined following the second sense:

And why do you call them mental factors
☸ kiñca bhikkhave saṅkhāre vadetha?

They originate the originated therefore they are called mental factors.
☸ saṅkhataṃ abhisaṅkharontī ti bhikkhave tasmā saṅkhārā ti vuccanti

And what is the originated that they originate?
☸ Kiñca saṅkhataṃ abhisaṅkharonti

They originate

• originated bodily form into the state of bodily form
☸ rūpaṃ rūpattāya saṅkhataṃ abhisaṅkharonti

• originated sense impression into the state of sense impression
☸ vedanaṃ vedanattāya saṅkhataṃ abhisaṅkharonti

• originated perception into the state of perception
☸ saññaṃ saññattāya saṅkhataṃ abhisaṅkharonti

• originated mental factors into the state of mental factors
☸ saṅkhāre saṅkhārattāya saṅkhataṃ abhisaṅkharonti

• originated fields of sensation into the state of the fields of sensation
☸ viññāṇaṃ viññāṇattāya saṅkhataṃ abhisaṅkharonti;

Therefore they are called mental factors (S.3.87).

Comment:

-ttāya indicates a neuter abstract noun in the genitive or dative case and therefore expresses the state, nature or quality of being that which is denoted by the noun (PGPL, para 581). The dative case indicates the place to which motion is directed: 'a few go to heaven'; 'he takes me to the water' (PGPL, para597.viii). I have taken this meaning here, using the dative case to indicate the result of originative activity.

Saṅkhārakkhandha is also defined in terms of cetanā and sañcetanā, as follows:

• What are mental factors (i.e. saṅkhārakkhandha)? The aggregate of intentional effort (cetanākāyā) is sixfold: intentional effort in relation to visible objects, audible objects, smellable objects, tasteable objects, tangible objects, and mentally known objects.
☸ katame ca bhikkhave saṅkhārā. Chayime bhikkhave cetanākāyā. Rūpasañcetanā saddasañcetanā gandhasañcetanā rasasañcetanā phoṭṭhabbasañcetanā dhammasañcetanā (S.3.60).

For discussion on calling cetanā intentional effort, not intention, see Glossary sv Cetanā.

Passive sense: originated phenomenon

For example:

The ignorant Everyman considers bodily form to be the [absolute] Selfhood. That considering is an originated phenomenon. What is the basis, origin, object of genesis and production of that originated phenomenon? When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises. That originated phenomenon is born from that.
☸ rūpaṃ attato samanupassati. Yā kho pana sā bhikkhave samanupassanā saṅkhāro so. So pana saṅkhāro kinnidāno kiṃsamudayo kiñjātiko kimpabhavoti. Avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā. Tatojo so saṅkhāro (S.3.96).

Activity

In some circumstances saṅkhāra means activity, not necessarily intentional:

• In-breathing and out-breathing are bodily activity. Thinking and pondering are speech activity. Perception and sense impression are mental activity.
☸ Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāro ti (M.1.301).

The abhi- prefix

With acts of psychic power the abhi- prefix is applied consistently. In some words, like ‘aspiration,’ it sometimes occurs, sometimes not, and is without significance.

• Then the Blessed One performed an act of psychic power (tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi) such that the brahman Brahmāyu saw that the Blessed One’s penis was enclosed in a sheath (M.2.143).

Saṅkhāra and originated phenomenon

Illustration: saṅkhāra, originated phenomenon

Or he is unsure, doubtful, undecided about the [perfection of the] true teaching.
☸ kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme

That unsureness, doubt, and undecidedness about the [perfection of the] true teaching is an originated phenomenon
☸ yā kho pana sā bhikkhave kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so (S.3.100).

Illustration: saṅkhāra, originated phenomenon

Ānanda, I have taught the successive ending of originated phenomena.
☸ anupubbasaṅkhārānaṃ nirodho akkhāto

For one who attains:

• first jhāna, speech is ended.
☸ paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti

• second jhāna, thinking and pondering are ended.
☸ vitakkavicārā niruddhā honti

• third jhāna, rapture is ended.
☸ pīti niruddhā hoti

• fourth jhāna, breathing is ended.
☸ assāsapassāsā niruddhā honti

• the state of awareness of boundless space, the perception of the refined material states of awareness is ended.
☸ rūpasaññā niruddhā hoti

• the state of awareness of boundless consciousness, the perception of the state of awareness of boundless space is ended.
☸ ākāsānañcāyatanasaññā niruddhā hoti

• the state of awareness of nonexistence, the perception of the state of awareness of boundless consciousness is ended.
☸ viññāṇañcāyatanasaññā niruddhā hoti

• the ending of perception and sense impression, perception and sense impression are ended.
☸ saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti

• For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.
☸ khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti (S.4.217).

Illustration: saṅkhāra, originated phenomena

I do not have the thoughts “I have been” or “I will be.” Originated phenomena will pass away. What lamentation is there in that?
☸ Na me hoti ahosin ti bhavissan ti na hoti me
Saṅkhārā vigamissanti tattha kā paridevanā (Th.v.715).

There is no fear for one who perceives according to reality the pure and simple origination of phenomena, and the pure and simple continuity of originated phenomena, captain.
☸ suddhaṃ dhammasamuppādaṃ suddhaṃ saṅkhārasantatiṃ
passantassa yathābhūtaṃ na bhayaṃ hoti gāmaṇi (Th.v.716).

Illustration: saṅkhāra, originated phenomena

Now see, bhikkhus! That mountain’s name has vanished, those people have died, and that Blessed One has passed away to the Untroubled-without-residue.
☸ Passatha bhikkhave sā cevimassa pabbatassa samaññā antarahitā. Te ca manussā kālakatā. So ca bhagavā parinibbuto.

Thus unlasting are originated phenomena, thus unenduring are originated phenomena, thus unconsoling are originated phenomena. It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.
☸ Evaṃ aniccā bhikkhave saṅkhārā evaṃ addhuvā bhikkhave saṅkhārā evaṃ anassāsikā bhikkhave saṅkhārā. Yāvañcidaṃ bhikkhave alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ (S.2.191).

Illustration: saṅkhāra, originated phenomena

What, Ānanda, is the perception of the unlastingness of all originated phenomena?
☸ Katamācānanda sabbasaṅkhāresu aniccasaññā

In this regard a bhikkhu is revolted, appalled, and disgusted by all originated phenomena.
☸ Idhānanda bhikkhu sabbasaṅkhārehi aṭṭīyati harāyati jigucchati (A.5.111).

Illustration: saṅkhāra, originated phenomena

This is indeed a matter difficult to realise, namely the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.
☸ Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ (D.2.36).

Illustration: saṅkhāra, originated phenomena

But why do you assume ‘a being’? That is just your acquiescence in wrong view [of reality], Māra. This is nothing but a heap of originated phenomena. Here no being is found.
☸ Kinnu satto ti paccesi māradiṭṭhigatannu te
Suddhasaṅkhārapuñjoyaṃ nayidha sattūpalabbhati (S.1.135).

Saṅkhārakkhandha

Illustration: saṅkhāra, mental factors

Whatever kind of mental factors there are, whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near: this is called the aggregate of mental factors.
☸ Yā kāci saṅkhārā atīnānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā ayaṃ vuccati saṅkhārakkhandho (S.3.101).

Illustration: saṅkhāra, mental factors

Unvirtuous, spiritually unwholesome factors arise with mental factors, not without mental factors. By abandoning those very mental factors, those unvirtuous, spiritually unwholesome factors do not exist.
☸ Sasaṅkhārā bhikkhave uppajjanti pāpakā akusalā dhammā no asaṅkhārā. Tesaṃ yeva saṅkhārānaṃ pahānā evaṃ te pāpakā akusalā dhammā na honti (A.1.82).

Illustration: saṅkhāra, mental factors

The Bodhisatta Vipassī dwelt contemplating the arising and disappearance of the five aggregates:... Such are mental factors; such the origination of mental factors; such the vanishing of mental factors...
☸ Iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgam (D.2.35).

Illustration: saṅkhāra, mental factors

An arising of mental factors is discernable
☸ saṅkhārānaṃ uppādo paññāyati

A disappearance is discernable
☸ vayo paññāyati

A changeability while persisting is discernable
☸ ṭhitassa aññathattaṃ paññāyati (S.3.38).

Saṅkhāra and karmically consequential deeds

Introduction

Karmically consequential deeds are the saṅkhārā of paṭiccasamuppāda. Karmically consequential deeds are either:

1) meritorious
☸ puññaṃ

2) demeritorious
☸ apuññaṃ

3) karmically neutral
☸ āneñjaṃ

Arahants do not perform karmically consequential deeds, whether meritorious, demeritorious, or karmically neutral.

Illustration: saṅkhāra, karmically consequential deed

And what is dependent origination?
☸ katamo ca bhikkhave paṭiccasamuppādo?

• Karmically consequential deeds arise dependent on uninsightfulness into reality.
☸ avijjāpaccayā saṅkhārā

• The stream of consciousness arises dependent on karmically consequential deeds.
☸ saṅkhārapaccayā viññāṇaṃ (S.2.2-4).

Illustration: saṅkhāra, karmically consequential deed

Bhikkhus, if someone who has acquiesced in uninsightfulness into reality undertakes a karmically consequential deed that is meritorious, his stream of consciousness (viññāṇaṃ) is furnished with merit;
☸ Avijjāgatoyaṃ bhikkhave purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti puññopagaṃ hoti viññāṇaṃ.

If he undertakes a karmically consequential deed that is demeritorious, his stream of consciousness is furnished with demerit;
☸ Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti apuññopagaṃ hoti viññāṇaṃ.

If he undertakes a karmically consequential deed that is karmically neutral, his stream of consciousness is furnished with what is karmically neutral.
☸ Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.

When a bhikkhu has abandoned uninsightfulness into reality (avijjā) and aroused insightfulness into reality (vijjā), then, with the fading away of uninsightfulness into reality and the arising of insightfulness into reality, he does not undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral.
☸ Yato kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā so avijjāvirāgā vijjūppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti. Na apuññābhisaṅkhāraṃ abhisaṅkharoti. Na āneñjābhisaṅkhāraṃ abhisaṅkharoti (S.2.82).

Illustration: saṅkhāra, karmically consequential conduct

Three kinds of karmically consequential conduct: karmically consequential conduct that is meritorious, demeritorious, or karmically neutral
☸ Tayo saṅkhārā: puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (D.3.218).

Comment:

Saṅkhāro and abhisaṅkhāro are treated as synonyms.

Illustration: saṅkhāra, karmically consequential deed

―What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed, undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?
☸ Taṃ kiṃ maññatha bhikkhave api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti.

―No, bhante.

―When there are utterly no karmically consequential deeds, with the ending of karmically consequential deeds, would the stream of consciousness be discerned?
☸ Sabbaso vā pana saṅkhāresu asati saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā ti?

―No, bhante (S.2.83).

Comment:

Saṅkhāro and abhisaṅkhāro are treated as synonyms.

Illustration: saṅkhāra, karmically consequential deeds

Wherever the stream of consciousness is established and has [egoistically] matured, there is the appearance of immaterial-factors-and-bodily-form
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ atthi tattha nāmarūpassa avakkanti.

Where there is the appearance of immaterial-factors-and-bodily-form, there is the growth of karmically consequential deeds.
Yattha atthi nāmarūpassa avakkanti atthi tattha saṅkhārānaṃ vuddhi.

Where there is the growth of karmically consequential deeds, renewed states of individual existence and rebirth occur in the future.
Yattha atthi saṅkhārānaṃ vuddhi atthi tattha āyatiṃ punabbhavābhinibbatti (S.2.101).

Illustration: saṅkhāra, karmically consequential deeds

What are karmically consequential deeds (saṅkhārā)? What is the origination of karmically consequential deeds? What is the ending? What is the practice leading to the ending?

Karmically consequential deeds are threefold: by way of body, speech, and mind.
☸ Tayome āvuso saṅkhārā: kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro.

With the origination of uninsightfulness into reality comes the origination of karmically consequential deeds.
☸ Avijjāsamudayā saṅkhārasamudayo.

With the ending of uninsightfulness into reality comes the ending of karmically consequential deeds.
☸ Avijjānirodhā saṅkhāranirodho.

The noble eightfold path is the practice leading to the ending of karmically consequential deeds.
☸ Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā (M.1.54).

Illustration: saṅkhāra, karmically consequential deeds

Those ascetics and Brahmanists who do not discern according to reality suffering, the origin of suffering, the ending of suffering, the practice leading to the ending of suffering

they take delight in karmically consequential deeds that lead to birth
☸ te jātisaṃvattanikesu saṅkhāresu abhiramanti

Taking delight in such karmically consequential deeds, they perform karmically consequential deeds that lead to birth
☸ Te jātisaṃvattanikesu saṅkhāresu abhiratā... jātisaṃvattanikepi saṅkhāre abhisaṅkharonti (S.5.449).

Illustration: saṅkhāra, karmically consequential deed

Either on one’s own initiative or prompted by others one undertakes a karmically consequential deed by way of body, speech, or mind because of which pleasure and pain arise for oneself personally.
☸ Sāmaṃ vā... pare vā taṃ ānanda kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharonti yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ

Either fully conscious or not fully conscious one undertakes a karmically consequential deed by way of body, speech, or mind because of which pleasure and pain arise for oneself personally.
☸ Sampajāno vā... asampajāno vā taṃ ānanda kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ (S.2.40).

Saṅkhāra and effort

Introduction: saṅkhāra and effort

Saṅkhāra is one of the factors of the four paths to psychic power (cattāro iddhipāde). And these four roads are one of the seven groups of factors conducive to enlightenment (sattannaṃ bodhipakkhiyānaṃ dhammānaṃ, D.3.97; It.96). We will first review these groups.

Introduction: the seven groups of factors conducive to enlightenment

The seven groups of factors conducive to enlightenment are:

1) the [contemplation of the] four bases of mindfulness,
☸ cattāro satipaṭṭhānā

2) the four modes of right inward striving,
☸ cattāro sammappadhāneā

3) the four paths to psychic power,
☸ cattāro iddhipādā

4) the five spiritual faculties,
☸ pañcindriyāni

5) the five spiritual powers,
☸ pañca balāni

6) the seven factors of enlightenment,
☸ satta bojjhaṅgā

7) the noble eightfold path,
☸ ariyo aṭṭhaṅgiko maggo (M.2.238).

Introduction: the four paths to psychic power

Let us consider the first of the four paths to psychic power:

• The path to psychic power involving inward collectedness based on desire accompanied by the efforts of inward striving.
☸ chandasamādhi-padhānasaṅkhārasamannāgato iddhipādo (S.5.268).

In the context of the four paths to psychic power, therefore, we render saṅkhāra as ‘effort.’ The efforts of inward striving are fourfold, as the following passage explains:

Introduction: the four efforts of inward striving

The four ‘efforts of inward striving’ (padhānasaṅkhārā) are:

1) To prevent the arising of unarisen spiritually unwholesome factors...
☸ So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya...

2) To abandon arisen unvirtuous, spiritually unwholesome factors...
☸ Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya...

3) To arouse unarisen spiritually wholesome factors...
☸ Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya...

4) To maintain arisen spiritually wholesome factors, to support their nondecay, increase, expansion, and perfection through spiritual cultivation...
☸ Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā...

... he stirs up eagerness, endeavours, applies energy, exerts his mind, and strives.
☸ chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

... These are called the efforts of inward striving.
☸ ime vuccanti padhānasaṅkhārā (S.5.268).

Comment:

The four ‘efforts of inward striving’ (padhānasaṅkhārā) are equivalent to the ‘four modes of right inward striving,’ mentioned above (cattāro sammappadhānā: S.5.244). The ‘efforts of inward striving’ therefore simply means ‘inward striving.’ The word ‘efforts’ (saṅkhārā) is redundant.

Illustration: na saṅkhāra, effortless

This inward collectedness is peaceful, sublime, tranquil, and concentrated, and is effortlessly controlled, restrained, and checked
☸ ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na saṅkhāraniggayhavāritāvato ti (D.3.278-9).

Illustration: saṅkhāra, effort

Bhikkhus, these four persons are found in the world. Which four?

1) A person liberated with effort in this very lifetime.
☸ diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti

2) A person liberated with effort after the body breaks up.
☸ kāyassa bhedā sasaṅkhāraparinibbāyī hoti

3) A person liberated effortlessly in this very lifetime.
☸ diṭṭheva dhamme asaṅkhāraparinibbāyī hoti

4) A person liberated effortlessly after the body breaks up.
☸ kāyassa bhedā asaṅkhāraparinibbāyī hoti.

1) In what way is a person liberated with effort in this very lifetime?
☸ Kathañca bhikkhave puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti?

In this regard a bhikkhu is one who:
☸ Idha bhikkhave bhikkhu

• abides contemplating the unloveliness of the body
☸ asubhānupassī kāye viharati.

• perceives the loathsome nature of digestion.
☸ āhāre paṭikkūlasaññī.

• perceives disgust for the whole world [of phenomena].
☸ sabbaloke anabhiratasaññī.

• contemplates the unlastingness of all originated phenomena.
☸ sabbasaṅkhāresu aniccānupassī.

• and for whom the perception of [the ever-present possibility of] death is well-established within himself.
☸ maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.

3) In what way is a person liberated effortlessly in this very lifetime?
☸ Kathañca bhikkhave puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti?

In this regard a bhikkhu is one who enters and abides in first... fourth jhāna:
☸ Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ... catutthaṃ jhānaṃ upasampajja viharati (A.2.155-6).

Illustration: saṅkhāra, effort

When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away.
☸ imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti (M.2.223).

Illustration: saṅkhāra, effort

If any ascetics or Brahmanists describe the entering upon this base [neither having nor lacking perception] to come about through a measure of effort regarding what is to be seen, heard, sensed, or cognised, that is declared to be a disaster for entering upon this base.
☸ Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbassa saṅkhāramattena etassa āyatanassa upasampadaṃ paññāpenti vyasanaṃ hetaṃ bhikkhave akkhāyati etassa āyatanassa upasampadāya.

For this base is not to be attained as an attainment with effort, but with a residue of effort.
☸ Na hetaṃ bhikkhave āyatanaṃ sasaṅkhārasamāpatti pattabbamakkhāyati. Saṅkhārāvasesa samāpattipattabbametaṃ bhikkhave āyatanaṃ akkhāyati (M.2.231-2).

Saṅkhāra and aspiration

Introduction

The Buddha said he could extend his lifespan by wishing for it.

• If he wishes, the Perfect One could live for a century or for slightly more than a century.
☸ Ākaṅkhamāno ānanda tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā ti (S.5.259).

This supports us rendering saṅkhāra in this section as ‘aspiration.’

Illustration: saṅkhāra, aspiration

‘Let me then suppress this illness with energy and live on, having firmly established the aspiration for further life.’
☸ Yannūnāhaṃ imaṃ ābādhaṃ viriyena paṭippaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyanti

Then the Blessed One suppressed his illness with energy and lived on having firmly established the aspiration for further life.
☸ Atha kho bhagavā taṃ ābādhaṃ viriyena paṭippanāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi (D.2.99; S.5.152-3).

Illustration: saṅkhāra, aspiration

Then the Blessed One at the Cāpāla Shrine, mindful and fully conscious, relinquished the aspiration for further life...
☸ Atha kho bhagavā cāpāle cetiye sato samapajāno āyusaṅkhāraṃ ossaji

Then the Blessed One spoke this inspired utterance:

Comparing the incomparable with individual existence, the Sage relinquished the aspiration for [renewed] states of individual existence.
☸ Tulamatulañca sambhavaṃ
Bhavasaṅkhāramavassajji muni (Ud.64; S.5.263).

Illustration: saṅkhāra, aspiration

A bhikkhu thinks, ‘Oh, that at the demise of the body at death, I might be reborn in the company of wealthy khattiyas.’ He fixes his mind on that idea, concentrates on it, and develops it
☸ so taṃ cittaṃ dahati taṃ cittaṃ adhiṭṭhāti taṃ cittaṃ bhāveti

These aspirations and musings of his, when developed and cultivated, lead to his rebirth there
☸ tassa te saṅkhārā ca viharā ca evaṃ bhāvitā evaṃbahulīkatā tatrūpapattiyā saṃvattanti (M.3.99).

Illustration: abhisaṅkhāra, aspiration

When Soṇa Koṭikaṇṇa asked to be allowed to go forth into the ascetic life, Venerable Mahākaccāna dissuaded him.

• Then whatever aspiration he had to go forth [into the ascetic life] subsided
☸ yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi (Ud.57).

Illustration: abhisaṅkhāra, aspiration

When Sīha, the general, told Nātaputta the Nigaṇṭha that he wished to visit the Buddha, Nātaputta dissuaded him.

• Then whatever aspiration he had to go and visit the Blessed One subsided.
☸ Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya so paṭippassambhi (A.4.180).

Illustration: abhisaṅkhāro, aspiration

Three necessary conditions (paccayā) for the persistence of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon] (animittāya cetovimuttiyā ṭhitiyā):

• not focusing upon any abiding phenomenon
☸ sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon,
☸ animittāya ca dhātuyā manasikāro

• a prior aspiration [for its persistence]
☸ pubbeva abhisaṅkhāro (M.1.297).

Saṅkhāra and mindfulness with breathing

Saṅkhāra in mindfulness with breathing: untranquillising factors

In this section, we will explore the meaning of saṅkhāra as it occurs in mindfulness with breathing, and will show it can be rendered as ‘untranquillising factors’ of body and mind.

Mindfulness with breathing and saṅkhāra

Mindfulness with breathing (ānāpānasati) involves training oneself as follows:

‘I will breathe in... I will breathe out:

• experiencing the whole body
☸ sabbakāyapaṭisaṃvedī assasissāmī ti... passasissāmī ti sikkhati

• tranquillising bodily saṅkhāra
☸ passambhayaṃ kāyasaṅkhāraṃ assasissāmī ti... passasissāmī ti sikkhati

• experiencing mental saṅkhāra
☸ cittasaṅkhārapaṭisaṃvedī assasissāmī ti... passasissāmī ti sikkhati

• tranquillising mental saṅkhāra
☸ passambhayaṃ cittasaṅkhāraṃ assasissāmī ti... passasissāmī ti sikkhati (M.1.425).

To establish the meaning of saṅkhāra, let us see what factors are tranquillised in mindfulness with breathing.

Tranquillisation in mindfulness with breathing

The factors tranquillised in mindfulness with breathing are:

1) Trembling and unsteadiness:

• It is when inward collectedness by mindfulness with breathing has been developed and cultivated that no trembling or unsteadiness arises either in body or mind.
☸ ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā na cittassa iñjitattaṃ vā hoti phanditattaṃ vā (S.5.316).

2) Discursive thinking:

• Mindfulness with breathing should be developed to cut off discursive thinking
☸ ānāpānasati bhāvetabbā vitakkupacchedāya (Ud.37).

3) Four factors that are quelled with jhāna:

• quelling of speech in first jhāna
☸ vācā paṭippassaddhā hoti.

• quelling of thinking and pondering in second jhāna
☸ vitakkavicārā paṭippassaddhā honti

• quelling of rapture in third jhāna
☸ pīti paṭippassaddhā hoti

• quelling of breathing in fourth jhāna
☸ assāsapassāsā paṭippassaddhā (S.4.218).

These quotes therefore indicate seven possible meanings of the saṅkhāra that is tranquillised in mindfulness with breathing:

1) trembling of body and mind

2) unsteadiness of body and mind

3) discursive thinking

4) speech

5) thinking and pondering

6) rapture

7) breathing

Further study of the jhānas

In the search for the meaning of saṅkhāra, we will see that tranquillity is not perfected until fourth jhāna. That is, whereas the first three jhānas are reckoned as unstable, fourth jhāna is stable. This stabilisation of body and mind seems the very essence of tranquillisation, and must surely be included in our search. First we will consider the duality of tranquillity.

The duality of tranquillity

We have seen above that in mindfulness with breathing, tranquillity is applied to saṅkhāra both bodily and mentally (i.e. passambhayaṃ kāyasaṅkhāraṃ assasissāmī ti... passambhayaṃ cittasaṅkhāraṃ assasissāmī ti). This duality of tranquillity is firmly acknowledged elsewhere in the scriptures:

• There are tranquillity of body, tranquillity of mind.
☸ Atthi bhikkhave kāyapassaddhi cittappassaddhi (S.5.103-108).

Both aspects of tranquillity, of body and mind, result from rapture:

• For one whose mind is rapturous, the body becomes tranquil and the mind becomes tranquil, and this is the arousing of the enlightenment factor of tranquillity
Pītimanassa kāyopi passambhati cittampi passambhati. Yasmiṃ samaye bhikkhave bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti (S.5.68).

This implies that tranquillity would be found the first two jhānas, because:

1) first jhāna involves rapture and physical pleasure born of seclusion
☸ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ

2) second jhāna involves rapture and physical pleasure born of inward collectedness
☸ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ (M.1.454-5).

Nonetheless, perfect meditative tranquillity is not to be found in first and second jhāna, because it is definitively linked only to fourth jhāna, as follows.

Bodily tranquillity and fourth jhāna

The scriptures associate tranquillity of bodily saṅkhāra with fourth jhāna, as follows:

• How is a bhikkhu one whose bodily saṅkhāra has been tranquillised?
☸ Kathañca bhikkhave bhikkhu passaddhakāyasaṅkhāro hoti?

... In this regard, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ Idhāvuso bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (D.3.270).

The Buddha’s teaching on ‘the unstable’

This definitive association of tranquillity with fourth jhāna corresponds to the teaching on ‘the unstable.’ The Buddha said that whereas instability is associated with the first three jhānas, it is abolished in fourth jhāna, as follows:

• In this regard a bhikkhu... enters and abides in first jhāna... That, I declare, is within the unstable. What there is within the unstable? The thinking and pondering that are unended.
☸ Idhūdāyi bhikkhu... paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho ahaṃ udāyi iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ: yadeva tattha vitakkavicārā aniruddhā honti

... A bhikkhu enters and abides in second jhāna. That, I declare, is within the unstable. What there is within the unstable? The rapture and physical pleasure that are unended.
☸ dutiyaṃ jhānaṃ upasampajja viharati. Idampi kho ahaṃ udāyi iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ: yadeva tattha pītisukhaṃ aniruddhaṃ hoti.

... He enters and abides in third jhāna... That, I declare, is within the unstable. What there is within the unstable? The serenity with physical pleasure that is unended.
☸ tatiyaṃ jhānaṃ upasampajja viharati. Idampi kho ahaṃ udāyi iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ: yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti.

... With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness. Now that, I declare, is within the not-unstable.
☸ Idhūdāyi bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhaṃ asukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho ahaṃ udāyi aniñjitasmiṃ vadāmi (M.1.454-5).

Thus any tranquillity occurring below fourth jhāna is part of ‘instability.’ Only in fourth jhāna does tranquillity reach its consummation. This gives us an eighth possible meaning for the saṅkhāra that is tranquillised in mindfulness with breathing: ‘instability.’

Conclusion: the advantages of tautology

We have said that in mindfulness with breathing, tranquillity is applied to saṅkhāra both bodily and mentally, and we have shown that there are eight possible explanations for saṅkhāra. All these meanings can be captured with a noun that produces a tautology. In other words, what is tranquillised in mindfulness with breathing is ‘untranquillising factors.’ Although saṅkhāraṃ is a singular, we treat it as a plural, because that is in accordance with this quote:

• In-breathing and out-breathing are bodily activity. Thinking and pondering are speech activity. Perception and sense impression are mental activity.
☸ Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāro ti (M.1.301).

Thus the ānāpānasati formulae can be translated accordingly:

• I will breathe in... I will breathe out:

... experiencing the whole body
☸ sabbakāyapaṭisaṃvedī assasissāmī ti... passasissāmī ti sikkhati

... tranquillising bodily untranquillising factors
☸ passambhayaṃ kāyasaṅkhāraṃ assasissāmī ti... passasissāmī ti sikkhati

... experiencing mental untranquillising factors
☸ cittasaṅkhārapaṭisaṃvedī assasissāmī ti... passasissāmī ti sikkhati

... tranquillising mental untranquillising factors
☸ passambhayaṃ cittasaṅkhāraṃ assasissāmī ti... passasissāmī ti sikkhati (M.1.425).

Illustration: saṅkhāro, untranquillising factors

And how is a bhikkhu one whose bodily untranquillising factors have been tranquillised?
☸ Kathañca bhikkhave bhikkhu passaddhakāyasaṅkhāro hoti?

In this regard a bhikkhu, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, he enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
☸ Idha bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhaṃ asukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

That is how a bhikkhu is one whose bodily untranquillising factors have been tranquillised.
☸ Evaṃ kho bhikkhave bhikkhu passaddhakāyasaṅkhāro hoti (A.2.41).

Saṅkhāra: miscellaneous

Illustration: āyusaṅkhārā, factors essential to life

Friend, the factors essential to life are not things that must be experienced. If they were, then a bhikkhu who attains the ending of perception and sense impression would not be seen to emerge from it.
☸ Na kho āvuso teva āyusaṅkhārā teva vedanīyā dhammā. Teva kho āvuso āyusaṅkhārā abhaviṃsu teva vedanīyā dhammā nayidaṃ saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyetha (M.1.296).

Illustration: āyusaṅkhārā, factors essential to life

As swift as are the sun and moon, and as swift as are the devas that run before the sun and moon, the factors essential to life perish even more swiftly than that.
☸ yathā ca candimasuriyānaṃ javo yathā ca yā devatā candimasuriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo tato sīghataraṃ āyusaṅkhārā khīyanti.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abide diligently applied [to the practice]’
☸ Tasmātiha bhikkhave evaṃ sikkhitabbaṃ appamattā viharissāmā ti (S.2.266).

Illustration: saṅkhāra, dynamic

If there arise in a bhikkhu unvirtuous, spiritually unwholesome thoughts connected with attachment, hatred, and undiscernment of reality, then he should pay attention to the dynamic quality of those thoughts
☸ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi tena bhikkhave bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ

... It is just as if a man walking fast might ask himself why he is walking fast. Why not walk slowly? Then walking slowly, why not stand? Then standing, why not sit? Then sitting, why not lie down? In this way he would substitute for each more effortful posture one that was less effortful.
☸ Evaṃ hi so bhikkhave puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya (M.1.120).

Notes:

• Saṇṭhāna: configuration, position; composition, nature, shape, form (PED).

Illustration: saṅkhārā, activities

And what is the wonder of mind reading. When a bhikkhu has attained a state of inward collectedness which is void of thinking and reflecting, by encompassing a person’s mind with his mind, he knows that:

• In the way that this person’s mental activities are directed, so his mind will immediately think this thought.
☸ yathā imassa bhoto manosaṅkhārā paṇihitā tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī ti (A.1.171; D.3.104).

Illustration: saṅkhārā, activity

―How many activities are there?
☸ Kati panayye saṅkhārā ti

―There are these three activities: activities of body, speech, and mind.
☸ Tayome āvuso visākha saṅkhārā: kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro ti.

―What are these activities of body, speech, and mind?
☸ Katamo panayye kāyasaṅkhāro katamo vacīsaṅkhāro katamo cittasaṅkhāro ti

―In-breathing and out-breathing are bodily activity. Thinking and pondering are speech activity. Perception and sense impression are mental activity.
☸ Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāro ti

―For what reason?

―Because in-breathing and out-breathing are bodily, bound up with the body, therefore they are bodily activity. And because first one thinks and reflects before breaking into speech, therefore thinking and pondering are speech activity. And because perception and sense impression are cognitive, bound up with cognition, therefore they are mental activity
☸ Assāsapassāsā kho āvuso visākha kāyikā ete dhammā kāyapaṭibaddhā tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho āvuso visākha vitakketvā vicāretvā pacchā vācaṃ bhindati tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā tasmā saññā ca vedanā ca cittasaṅkhāro ti (M.1.301).

Illustration: saṅkhārā, activity

In both one who is dead and passed away, and in a bhikkhu who has attained the ending of perception and sense impression, their activities of body, speech, and mind have ceased and are quelled.
☸ Yvāyaṃ āvuso mato kālakato... Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā vacīsaṅkhārā niruddhā paṭippassaddhā cittasaṅkhārā niruddhā paṭippassaddhā (M.1.296).

Illustration: saṅkhārā, deeds

In this regard, some person’s morally unrefined deeds of body, speech, and mind are unquelled.
☸ idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti oḷārikā vacīsaṅkhārā appaṭippassaddhā honti oḷārikā cittasaṅkhārā appaṭippassaddhā honti (D.2.214-5).

Illustration: iddhābhisaṅkhāraṃ, act of psychic power

Then I performed an act of psychic power (tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ) such that Baka the Brahmā and the members of his assembly could hear my voice but could not see me (M.1.330).

Illustration: abhisaṅkhārassa, impulsion

The wheelwright set rolling (pavattesi) the wheel he had finished in six days. The wheel kept rolling as far as the impulsion took it (yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā); then it circled round and round and fell to the ground (A.1.112).

*Saṅga; Satta

Renderings

• saṅga: bond [to individual existence]

• saṅga: bondage [to individual existence]

• satta: bound [to individual existence]

• satta: bound (to some named object)

• asattā: liberated [from individual existence]

Introduction

Saṅga: bond/bondage [to individual existence]

Saṅga is usually rendered as ‘tie’ or ‘bond’ or ‘attachment.’ But overcoming it is associated with arahantship (brāhmaṇan, Ud.6) and wisdom, or those who are wise (vijānataṃ, Dh.v.171; dhīro, Sn.v.250; tathāgato Sn.v.473). It is a synonym of saṃyojana (Dh.v.342). Thus it is not just bond/bondage, but bond/bondage [to individual existence].

• Saṅgāmajiṃ, free of bondage [to individual existence], he is what I call a Brahman.
☸ Saṅgā saṅgāmajiṃ muttaṃ tamahaṃ brūmi brāhmaṇan ti (Ud.6).

• Attached by ties and bonds [to individual existence], they end up with suffering again and again for a long time.
☸ Saṃyojanasaṅgasattakā dukkhamupenti punappunaṃ cirāya (Dh.v.342).

Saṅgātīto: transcended the bonds [to individual existence]

Saṅgātīto (‘one who has transcended the bonds [to individual existence]’) is associated with visaṃyutto (‘one who is emancipated [from individual existence]’):

• One whose āsavas are destroyed, who is emancipated [from individual existence], who has transcended the bonds [to individual existence], one who is inwardly at complete peace, he bears his last body having gone beyond birth and death.
☸ Khīṇāsavo visaṃyutto saṅgātīto sunibbuto
Dhāreti antimaṃ dehaṃ jātimaraṇapāragū (Th.v.1022).

Saṅgātigataṃ: overcome all bonds [to individual existence]

Saṅgātigataṃ (‘one who has overcome all bonds [to individual existence]’) is associated with bhavassa pāragun ti (one who has gone beyond individual existence, Th.v.38):

• The devas venerate him, that great sage who has overcome all bonds [to individual existence] and gone beyond individual existence..
☸ Taṃ sabbasaṅgātigataṃ mahāmuniṃ devā namassanti bhavassa pāragun ti (Th.v.38).

These, and other quotes below, show that saṅga means bondage [to individual existence], not just bondage.

Varieties and numbers of saṅgas

The number of saṅgas is unsettled. The scriptures say there are either five (pañcasaṅgātigo bhikkhu Th.v.633; S.1.3) or seven (sattasaṅgapahīṇassa It.94), the members of which are explained differently in the commentaries, as follows:

1) The commentaries to Th.v.633 and S.1.3 list the five saṅga as rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgo.

2) The commentary to It.94 lists the seven saṅgas as taṇhāsaṅgo diṭṭhisaṅgo mānasaṅgo kodhasaṅgo avijjāsaṅgo kilesasaṅgo duccaritasaṅgo ti.

3) The commentary to It.94 adds that some say the saṅgas are the seven proclivites (sattānusayā) namely: kāmarāgānusaya paṭighānusaya diṭṭhānusaya vicikicchānusaya mānānusaya bhavarāga avijjā (A.4.7-9).

4) In the Dhotaka Sutta, the Buddha says all known objects are saṅga:

• Whatever you know, above, below, across, and also in the middle, knowing this to be a bond [to individual existence] in the world, do not foster craving for any state of individual existence.
☸ Yaṃ kiñci sampajānāsi uddhaṃ adho tiriyañcāpi majjhe
Etaṃ viditvā saṅgo ti loke bhavābhavāya mākāsi taṇhan ti (Sn.v.1068).

Satta

Satta is related to saṅga, because both stem from sajjati. Like saṅga, if no object is specified, the object of satta is individual existence. We call it ‘bound,’ or ‘bound [to individual existence].’

• Taking delight in and bound to her femininity.
☸ Itthatte bhikkhave abhiratā sattā (A.4.57).

• Perishable is the body, Abhayā, to which the common man is bound.
☸ Abhaye bhiduro kāyo yattha sattā puthujjanā (Thī.v.35).

• Man (loko) is bound to individual existence,
☸ bhavasatto loko (Ud.33).

• The common man is bound [to individual existence]
☸ satto puthujjano (Sn.v.706).

Illustrations: saṅgā

Illustration: saṅgā, bonds [to individual existence]

The bonds [to individual existence] do not afflict one who is liberated from the perception of existence, who does not adhere to immaterial-factors-and-bodily-form.
☸ Taṃ nāmarūpasmimasajjamānaṃ akiñcanaṃ nānupatanti saṅgā ti (S.1.25).

Illustration: saṅgā, bonds [to individual existence]

He should walk on almsround in the village at the right time. Bonds [to individual existence] bind one who walks on almsround at the wrong time.
☸ Gāmañca piṇḍāya careyya kāle
Akālacāriṃ hi sajanti saṅgā (Sn.v.386).

Illustration: saṅgā, bonds [to individual existence]

The bhikkhu who has overcome the five bonds [to individual existence] is called one who has crossed the flood [of suffering].
☸ Pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati (Th.v.633; S.1.3).

Illustration: saṅgā, bonds [to individual existence]

For the bhikkhu who has abandoned the seven bonds [to individual existence] and destroyed the conduit to renewed states of individual existence, the round of birth and death is destroyed. For him there are no renewed states of individual existence.
☸ Sattasaṅgapahīṇassa nettichinnassa bhikkhuno
Vikkhīṇo jātisaṃsāro natthi tassa punabbhavo ti (It.94).

Illustration: saṅgo, bondage [to individual existence]; saṅgā, bonds [to individual existence]

Why is ‘bondage [to individual existence]’ an epithet for sensuous pleasures?
☸ Kasmā ca bhikkhave saṅgoti kāmānametaṃ adhivacanaṃ

Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of bonds [to individual existence] in this lifetime, nor in the hereafter, therefore ‘bondage [to individual existence]’ is an epithet for sensuous pleasures.
☸ yasmā ca kāmarāgarattāyaṃ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi saṅgā na parimuccati samparāyikāpi saṅgā na parimuccati tasmā saṅgoti kāmānametaṃ adhivacanaṃ (A.3.310).

Illustration: saṅgā, bonds [to individual existence]

For the Teacher has mastered this Path which transcends birth, old age, fear, and the bonds [to individual existence].
☸ Satthā hi vijesi maggametaṃ saṅgā jātijarābhayā atītaṃ (Th.v.413).

Illustration: saṅgā, bonds [to individual existence]

The one who has overcome the bonds [to individual existence], death-forsaker, the one free of attachment, has abandoned suffering, and has no renewed states of individual existence.
☸ Saṅgātigo maccujaho nirupadhi pahāsi dukkhaṃ apunabbhavāya (It.57-8; S.4.158).

Illustration: saṅgā, bonds [to individual existence]

I am the disciple of him, the Blessed One who has overcome the bonds [to individual existence], who is freed [from individual existence].
☸ Saṅgātigassa muttassa bhagavato tassa sāvako'hamasmi (M.1.386).

Illustration: saṅga, bondage [to individual existence]

Having abandoned son and wife, father and mother, wealth and grain, and relatives, and abundant sensuous pleasures, one should live the religious life as solitarily as a rhinoceros horn.
☸ Puttañca dāraṃ pitarañca mātaraṃ dhanāni dhaññāni ca bandhavāni
Hitvāna kāmāni yathodhikāni eko care khaggavisāṇakappo

[All of] this is bondage [to individual existence]. Here there is little enjoyment and much suffering.
☸ Saṅgo eso parittamettha sokhyaṃ appassādo dukkhamettha bhiyyo (Sn.v.60-1)

Illustration: saṅga, bondage [to individual existence]

Knowing attachment in the world [of phenomena] as bondage [to individual existence], a person should train for its elimination.
☸ Upadhiṃ viditvā saṅgo ti loke tasseva jantu vinayāya sikkheti (S.1.117).

Illustrations: satta

Illustration: satto, bound [to individual existence]

One is bound [to individual existence], Rādha, thoroughly bound [to individual existence], by fondness, attachment, spiritually fettering delight, and craving regarding bodily form, therefore one is called a being...
☸ Rūpe kho rādha yo chando yo rāgo yā nandi yā taṇhā tatra satto tatra visatto tasmā satto ti vuccati (S.3.190).

Illustration: asattā, liberated [from individual existence]

Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected.
☸ Ye ve asattā vicaranti loke akiñcanā kevalino (Sn.v.490).

COMMENT

Akiñcanā: ‘liberated from the perception of existence.’ See Glossary sv Ākiñcañña.

Illustration: asattaṃ, liberated [from individual existence]

Liberated [from individual existence] in the sensuous plane of existence.
☸ kāmabhave asattaṃ (Sn.v.176).

*Saṅgha

Renderings

• saṅgha: flock

• saṅgha: herd

• saṅgha: host

• saṅgha: group

• saṅgha: assembly

• saṅgha: assembly of bhikkhus

• saṅgha: community

• saṅgha: community of bhikkhus

• saṅgha: community of bhikkhunīs

• saṅgha: community of disciples

• saṅgha: monastic community

• saṅgha: ordained community

Illustrations

Illustration: saṅgho, flock

A great flock of birds
☸ mahāsakuṇasaṅgho (Vin.3.148).

Illustration: saṅgho, herd

A great herd of deer
☸ mahāmigasaṅgho ti (M.1.118).

Illustration: saṅgho, host

A host of devas
☸ devasaṅgho (Sn.v.680).

Illustration: saṅghā, group

A group of relatives
☸ ñātisaṅghā (Sn.v.589).

Illustration: saṅghena, group

Journeying on foot amongst the Kosalan people together with a large group of bhikkhus.
☸ kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ (M.2.164).

Illustration: saṅghassa, assembly

In the midst of the assembly of ascetics you shine like the sun
☸ majjhe samaṇasaṅghassa ādicco va virocasi (Sn.v.550).

Illustration: saṅghaṃ, assembly

King Ajātasattu gazed at the assembly of bhikkhus which remained as silent as a serene lake.
☸ ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ (D.1.50).

Illustration: saṅghe, assembly

There is not one bhikkhu in this assembly of bhikkhus who is unsure or uncertain
☸ natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā (D.2.155).

Illustration: saṅgho, assembly of bhikkhus

The assembly of bhikkhus gives him an acquittal due to complete mindfulness by a procedure that is legitimate and with an assembly that is complete.
☸ tassa saṅgho sativinayaṃ deti dhammena samaggena (Vin.2.80).

Illustration: saṅgha, assembly of bhikkhus

Being examined in the midst of the assembly of bhikkhus on some matter or offence.
☸ saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno (Vin.4.37).

Illustration: saṅghaṃ, community

Householder, you have served the community of bhikkhus with gifts of robe material, almsfood, abodes, and therapeutic requisites.
☸ Tumhepi kho gahapati bhikkhusaṅghaṃ paccupaṭṭhitā cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajjaparikkhārena (A.3.206).

Illustration: saṅgho, community

This is the community of the Blessed One’s [noble] disciples.
esa bhagavato sāvakasaṅgho (A.3.286).

Illustration: saṅghā, communities; saṅgho,community

Among whatever communities or groups there may be, the community of the Perfect One’s disciples is declared supreme.
☸ Yāvati bhikkhave saṅghā vā gaṇā va tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati (It.88).

Illustration: saṅgho, community of bhikkhus

A group of four bhikkhus is the least that can be called ‘a community of bhikkhus.’
☸ catuvaggo pacchimo saṅgho ti (Vin.1.229).

Illustration: saṅgho, community of bhikkhus

On what grounds is there schism in the community of bhikkhus?
☸ Kittāvatā nu kho bhante saṅgho bhinno hotī ti? (A.5.73).

Illustration: saṅghaṃ, community of bhikkhus

‘I, bhante, go to the Blessed One for refuge, and to the teaching, and to the community of bhikkhus.
☸ Esāhaṃ bhante bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca (D.3.193).

Illustration: saṅgho, community of bhikkhunīs

Do not, lady, consort with a layman or layman’s son. Be secluded [from them]. The community of bhikkhunīs indeed praises such seclusion in a sister.
☸ māyye saṃsaṭṭhā vihari gahapatinānāpi gahapatiputtenāpi viviccayye vivekaññeva bhaginiyā saṅgho vaṇṇetī ti (Vin.4.294).

Illustration: saṅgho, community of disciples

• The community of disciples is applied to the excellent practice.
☸ supaṭipanno saṅgho ti (M.2.120).

• The community of the Blessed One’s [noble] disciples is applied to the excellent practice
☸ supaṭipanno bhagavato sāvakasaṅgho (A.3.286).

Comment:

i.e. saṅgho = sāvakasaṅgho=community of disciples

Illustration: saṅghamhā, monastic community

A bhikkhu is not fit to live apart from the monastic community if he possesses certain qualities
☸ nālaṃ saṅghamhā vavakāsituṃ (A.3.146).

Illustration: saṅgha, monastic community

Friends, when a forest-dwelling bhikkhu comes to the monastic community and is living with the monastic community, he should be respectful and deferential towards his companions in the religious life.
☸ Āraññakenāvuso bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena (M.1.469).

Illustration: saṅgha, ordained community

There are seven kinds of offering to the ordained community (saṅghagatā dakkhiṇā):

1. a gift to the twofold ordained community headed by the Buddha
☸ buddhapamukhe ubhato saṅghe dānaṃ deti

2. a gift to the twofold ordained community after the Buddha’s passing
☸ tathāgate parinibbute ubhato saṅghe dānaṃ deti

3. a gift to the community of bhikkhus
☸ bhikkhusaṅghe dānaṃ deti

4. a gift to the community of bhikkhunīs
☸ bhikkhunīsaṅghe dānaṃ deti

5. a gift to an appointed number both bhikkhus and bhikkhunīs
☸ ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā ti dānaṃ deti

6. a gift to an appointed number of bhikkhus
☸ ettakā me bhikkhū saṅghato uddissathā ti dānaṃ deti

7. a gift to an appointed number of bhikkhunīs
☸ ettikā me bhikkhuniyo saṅghato uddissathā ti dānaṃ deti (M.3.255-6).

*Saññā; Sañjānāti

Renderings

• saññā: notion

• saññā: idea

• saññā: attitude

• saññā: mental image

• saññā: mental imagery

• saññā: perception

• saññā: modes of perception

• saññā: state of refined awareness

• sañjānāti: to label

• sañjānāti: to perceive

• papañcasaññā: entrenched perception

Introduction

Mental images: purifying or defiling

Mental imagery can be purifying or defiling:

1) Three varieties of spiritually unwholesome mental images: sensuous mental images, unbenevolent mental images, malicious mental images.
☸ Tisso akusalasaññā: kāmasaññā vyāpādasaññā vihiṃsāsaññā.

2) Three varieties of spiritually wholesome mental images: unsensuous mental images, benevolent mental images, compassionate mental images.
☸ Tisso kusalasaññā: nekkhammasaññā avyāpādasaññā avihiṃsāsaññā (D.3.215).

Sensual mental imagery ceases in first jhāna

Sensual mental imagery ceases in first jhāna:

• Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. For him the mental imagery of previous sensuous pleasure ceases.
☸ So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā sā nirujjhati (D.1.182).

Mental images are the source of thought

Mental images are the source of thought:

• Because of mental imagery of visible objects, thought about visible objects arises
☸ Rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo (S.2.144).

Ascetics must overcome unvirtuous mental imagery

Ascetics must overcome unvirtuous mental imagery:

• If any ascetic or Brahmanist does not quickly abandon, dispel, put an end to, and eradicate unvirtuous mental imagery that has arisen in him, he abides unhappily in this very lifetime.
☸ yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ na khippameva pajahati vinodeti vyantīkaroti anabhāvaṃ gameti so diṭṭhe ceva dhamme dukkhaṃ viharati (S.2.152).

• ‘One who abstains from sensuous mental imagery, who has transcended all ties to individual existence, with spiritually fettering delight in individual existence destroyed, he does not sink in the deep.’
☸ Virato kāmasaññāya sabbasaṃyojanātigo
Nandibhavaparikkhīṇo so gambhīre na sīdati (Sn.v.175).

Arahants have overcome unvirtuous mental images

Arahants have overcome unvirtuous mental images:

• Friend, in the eighty years since I went forth [into the ascetic life] I do not recall a sensuous mental image having ever arisen in me.
☸ Asīti me āvuso kassapa vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ (M.3.125).

This is in accordance with the fact that:

• All spiritually unwholesome factors stem from uninsightfulness into reality, emanate from uninsightfulness into reality, and all are abolished when uninsightfulness into reality is abolished.
☸ Evameva kho bhikkhave ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā. Avijjāsamugghātā sabbe te samugghātaṃ gacchanti (S.2.263).

Arahants perceive without mental images

Arahants perceive objects as they are, without any associated mental images:

• He does not conceive the slightest mental image regarding what is seen, heard, sensed, or cognised.
Tassīdha diṭṭhe vā sute mute vā pakappitā natthi aṇu pi saññā (Sn.v.802).

Arahants are susceptible to virtuous mental images

Arahants are nonetheless susceptible to virtuous mental images:

• Just as the Veramba wind blows clouds in the rainy season, so [in the city of Veramba] mental images connected with physical seclusion [would] overwhelm me.
☸ Yathā abbhāni verambo vāto nudati pāvuse
Saññā me abhikīranti vivekapaṭisaṃyuttā (Th.v.589).

The Buddha was fully conscious of mental images

The Buddha was fully conscious of mental images:

• In this regard, Ānanda, the arising, continuance, and vanishing of sense impressions (vedanā), mental images (saññā), and thoughts (vitakkā) is known by the Perfect One.
☸ Idhānanda tathāgatassa viditā vedanā uppajjanti. Viditā upaṭṭhahanti. Viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti viditā upaṭṭhahanti. Viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti. Viditā upaṭṭhahanti. Viditā abbhatthaṃ gacchanti (M.3.124).

The arahant is free of unvirtuous and deluding mental images

So when the suttas say that the arahant is free of mental images, this would mean that he is free of:

1) unvirtuous mental images, and

2) deluding images

We parenthesise accordingly. This is justified, because in the Madhupiṇḍika Sutta, where the following quote comes from, the Buddha explains how his teaching does not lead to unwholesome consequences. This rationally means that the mental images he is condemning are those which are unwholesome. The usual combination of words used in the scriptures to capture unwholesome connotations is pāpakā akusala, i.e. ‘unvirtuous and spiritually unwholesome.’ We use this parenthesis here, for example:

• [I proclaim] a doctrine, friend, such that... one does not abide quarrelling with anyone in the world; such that for the Brahman who abides emancipated from sensuous pleasures, free of uncertainty [about the excellence of the teaching], free of anxiety, free of craving for all states of individual existence, [unvirtuous and spiritually unwholesome] mental images do not lurk within him.
☸ yathāvādī kho āvuso... na kenaci loke viggayha tiṭṭhati yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṅkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti (M.1.108).

Solving the Kalahavivāda Sutta

To solve the puzzle of the Kalahavivāda Sutta (Sn.v.873-4), we render saññā as ‘mental images,’ as follows:

[Question:] ‘For one attained to what state does bodily form vanish? Whether pleasant or painful, how does it vanish? Tell me this, how does it vanish? My objective is that we should know this.’
☸ Kathaṃ sametassa vibhoti rūpaṃ sukhaṃ dukkhaṃ vāpi kathaṃ vibhoti
Etaṃ me pabrūhi yathā vibhoti taṃ jāniyāmāti me mano ahu (Sn.v.873)

[Answer:] ‘He does not perceive mental images [of what is seen, heard, sensed, or cognised]. He does not perceive [what is seen, heard, sensed, or cognised] with deranged perception. He is not without perception. He does not perceive what has vanished. For one arrived at such a state, bodily form vanishes. Mental images are indeed the source of entrenched conception.’
☸ Na saññasaññī na visaññasaññī no pi asaññī na vibhūtasaññī
Evaṃ sametassa vibhoti rūpaṃ saññānidānā hi papañcasaṅkhā (Sn.v.874).

Illustrations: saññā

Illustration: saññāya, notion

Apart from the mere notion of it, there are not many and various Perfect Truths in the world
☸ Na heva saccāni bahūni nānā aññatra saññāya niccāni loke (Sn.v.886).

Illustration: saññaṃ, notion

Inquiring, relying on a dogmatic view, bewildered by what you are attached to, you cannot comprehend the simplest notion. Thus you regard this teaching as foolish.
☸ Diṭṭhañca nissāya anupucchamāno samuggahītesu pamohamāgā
Ito ca nāddakkhi aṇumpi saññaṃ tasmā tuvaṃ momuhato dahāsi (Sn.v.841).

Illustration: saññaṃ, idea

Then the Blessed One, mindful and fully conscious, lay down on his right side in the lion’s posture with his feet placed together, having contemplated the idea of rising.
☸ Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā (D.2.134-5).

Illustration: saññā, attitude

Thoroughly dispelled the attitude of repugnance towards either internal things or external things.
☸ Ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā (S.5.315).

Illustration: saññā, attitude

He would not wish for another’s suffering out of anger, or from an attitude of repugnance.
☸ Na paro paraṃ nikubbetha nātimaññetha katthaci naṃ kañci
Vyārosanā paṭighasaññā nāññamaññassa dukkhamiccheyya (Sn.v.148).

Illustration: saññā, attitude

An attitude of disillusionment with all originated phenomena will be as present to me as it might in relation to a murderer with a drawn sword
☸ sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati seyyathā pi ukkhittāsike vadhake (A.3.443).

Illustration: saññā, attitude

Assuming what attitude do spiritually unwholesome factors flourish and spiritually wholesome factors fade?
☸ kathaṃrūpaṃ bhante saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti

In this regard, some person is

• greedy and abides with a greedy attitude
☸ idha bhante ekacco abhijjhālu hoti abhijjhāsahagatāya saññāya viharati

• unbenevolent and abides with an unbenevolent attitude
☸ vyāpādavā hoti vyāpādasahagatāya saññāya viharati

• malicious and abides with a malicious attitude.
☸ vihesavā hoti vihesāsahagatāya saññāya viharati (M.3.50-1).

Illustration: saññaṃ, mental image

But if by abiding thus you do not shake off that torpor, then focus on the mental image of light, concentrate on the mental image of day. As by day, so at night; as at night, so by day.
☸ No ce te evaṃ viharato taṃ middhaṃ pahīyetha tato tvaṃ moggallāna ālokasaññaṃ manasikareyyāsi divāsaññaṃ adhiṭṭheyyāsi yathā divā tathā rattiṃ yathā rattiṃ tathā divā (A.4.86).

Illustration: saññā, mental images

Sensuous pleasures in this lifetime and in the hereafter, mental images of sensuous pleasures of this lifetime and of the hereafter, both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting ground.
☸ Ye ca diṭṭhadhammikā kāmā ye ca samparāyikā kāmā yā ca diṭṭhadhammikā kāmasaññā yā ca samparāyikā kāmasaññā ubhayametaṃ māradheyyaṃ mārassesavisayo marassesanivāpo mārassesagocaro.

They lead to unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness, which arise for the spiritual obstruction in this world of the noble disciple in training.
☸ Etthete pāpakā akusalā mānasā abhijjhāpi vyāpādāpi sārambhāpi saṃvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti (M.2.261-2).

Illustration: saññā, mental images

How should a bhikkhu here abundantly dwell that, five floods crossed, he crosses the sixth? How should he apply himself so sensuous mental images are kept at bay and fail to grip him?
☸ Kathaṃ vihārī bahulodha bhikkhu pañcoghatiṇṇo atarīdha chaṭṭhaṃ
Kathaṃ jhāyiṃ bahulaṃ kāmasaññā paribāhirā honti aladdha yo tanti (S.1.126).

Illustration: saññā, mental imagery

On attaining first jhāna, sensuous mental imagery is ended.
☸ paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti (D.3.266).

Illustration: saññā, mental images

[I proclaim] a doctrine, friend, such that...
☸ yathāvādī kho āvuso...

[unvirtuous and spiritually unwholesome] mental images do not lurk within him
☸ saññā nānusenti;

This is my doctrine; this is what I proclaim.
☸ evaṃ vādī kho ahaṃ āvuso evamakkhāyī ti (M.1.108).

COMMENT

The Buddha explained this statement as follows:

• For whatever the reason that entrenched perception and conception assail a man, if there is found nothing there to be delighted in, welcomed, or clung to, this is the end of the proclivity to attachment etc
☸ Yatonidānaṃ bhikkhu purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ

This sutta therefore confirms the relationship between mental images and entrenched perception and conception. Other suttas say:

• Mental images are indeed the source of entrenched conception.
☸ saññānidānā hi papañcasaṅkhā (Sn.v.874).

Illustration: saññānaṃ, mental images

Recognising this danger, that suffering arises dependent on karmically consequential deeds, with the quelling of karmically consequential deeds, and the ending of mental images, in this way is there the destruction of suffering.
☸ Etamādīnavaṃ ñatvā dukkhaṃ saṅkhārapaccayā
Sabbasaṅkhārasamathā saññānaṃ uparodhanā
Evaṃ dukkhakkhayo hoti (Sn.v.732)

Illustration: saññā, mental imagery

Possessed of six factors a bhikkhu abides unhappily in this very lifetime, with distress, vexation, and anguish, and at death a bad bourne can be expected. What six?
☸ Chahi bhikkhave dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ kāyassa bhedā parammaraṇā duggati pāṭikaṅkhā. Katamehi chahi:

Thoughts of sensuous pleasure, ill will, and maliciousness; sensuous mental imagery, unbenevolent mental imagery, and malicious mental imagery.
☸ Kāmavitakkena, vyāpādavitakkena, vihiṃsāvitakkena, kāmasaññāya, vyāpādasaññāya, vihiṃsāsaññāya (A.3.429).

Illustration: saññā, mental imagery

Because of the phenomenon of sensuous pleasure, sensuous mental imagery arises
☸ Kāmadhātuṃ bhikkhave paṭicca uppajjati kāmasaññā

Because of sensuous mental imagery, sensuous thought arises,
☸ Kāmasaññaṃ paṭicca uppajjati kāmasaṅkappo

Because of sensuous thought, sensuous hankering arises
☸ Kāmasaṅkappaṃ paṭicca uppajjati kāmacchando (S.2.151).

Illustration: saññā, mental imagery

Because of the phenomenon of ill will, unbenevolent mental imagery arises.
☸ vyāpādadhātuṃ bhikkhave paṭicca uppajjati vyāpādasaññā.

Because of unbenevolent mental imagery, unbenevolent thought arises
☸ vyāpādasaññaṃ paṭicca uppajjati vyāpādasaṅkappo.

Because of unbenevolent thought, unbenevolent desire arises.
☸ vyāpādasaṅkappaṃ paṭicca uppajjati vyāpādacchando (S.2.151).

Illustration: saññā, mental imagery

And which, carpenter, are spiritually unwholesome thoughts?
☸ Katame ca thapati akusalasaṅkappā

Sensuous thought, unbenevolent thought, malicious thought. These are called spiritually unwholesome thoughts.
☸ kāmasaṅkappo vyāpādasaṅkappo vihiṃsāsaṅkappo ime vuccanti thapati akusalasaṅkappā.

And what, carpenter, is the origin of these spiritually unwholesome thoughts? Their origin is spoken of too. Their origin is in mental imagery, one should reply.
☸ ime ca thapati akusalasaṅkappā kiṃsamuṭṭhānā: samuṭṭhānampi nesaṃ vuttaṃ. Saññāsamuṭṭhānātissa vacanīyā.

Which mental imagery? For mental imagery is manifold, multiplex and diverse:
Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā

Sensuous mental imagery, unbenevolent mental imagery, malicious mental imagery: arising from these are spiritually unwholesome thoughts.
☸ kāmasaññā vyāpādasaññā vihiṃsāsaññā ito samuṭṭhānā akusalā saṅkappā (M.2.27).

Illustration: saññā, mental images

What is the meditation which developed and cultivated that leads to mindfulness and full consciousness?
Katamā cāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?

In this regard the arising, continuance, and vanishing of

• sense impressions
☸ viditā vedanā uppajjanti... upaṭṭhahanti... abbhatthaṃ gacchanti

• mental images
☸ viditā saññā uppajjanti... upaṭṭhahanti... abbhatthaṃ gacchanti

• thoughts
☸ viditā vitakkā uppajjanti... upaṭṭhahanti... abbhatthaṃ gacchanti

is known by the bhikkhu (D.3.223).

Illustration: saññā, mental image

When the mental image of a skeleton is developed and cultivated it is of great fruit and benefit.
☸ aṭṭhikasaññā bhikkhave bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā (S.5.129).

Illustration: saññā, perception/mental image

Beings do not know according to reality that:

1) This perception/ mental image leads to worsening.
☸ imā hānabhāgiyā saññā ti yathābhūtaṃ nappajānanti

2) This perception/ mental image leads to stasis.
☸ Imā ṭhitibhāgiyā saññā ti yathābhūtaṃ nappajānanti.

3) This perception/ mental image leads to distinction.
☸ Imā visesabhāgiyā saññā ti yathābhūtaṃ nappajānanti

4) This perception/ mental image leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality].
☸ Imā nibbedhabhāgiyā saññā ti yathābhūtaṃ nappajānanti

This is the cause and reason for some beings here not realising the Untroubled in this lifetime.
☸ Ayaṃ kho āvuso ānanda hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti (A.2.167).

COMMENT

The six perceptions leading to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality] are:

1) the perception of the unlastingness [of the five aggregates] (aniccasaññā)

2) the perception that what is unlasting is intrinsically unsatisfactory (anicce dukkhasaññā)

3) the perception that what is intrinsically unsatisfactory is void of personal qualities (dukkhe anattasaññā)

4) the perception of the abandonment [of sensuous thoughts, unbenevolent thoughts, malicious thoughts, and unvirtuous, spiritually unwholesome factors] (pahānasaññā)

5) the perception of the passing away [of originated phenomena] (virāgasaññā)

6) the perception of the ending [of originated phenomena] (nirodhasaññā)

☸ Cha nibbedhabhāgiyā saññā: Aniccasaññā anicce dukkhasaññā dukkhe anattasaññā pahānasaññā virāgasaññā nirodhasaññā (D.3.251).

COMMENT

When:

1) the mental image of a skeleton (aṭṭhikasaññā)

2) the mental image of a maggot-infested corpse (puḷavakasaññā)...

3) the mental image of a discoloured corpse (vinīlakasaññā)

4) the mental image of a cut up corpse (vicchiddakasaññā)

5) the mental image of a bloated corpse (uddhumātakasaññā)

is developed and cultivated it is of great fruit and benefit (S.5.129-134).

COMMENT

‘The profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality]’: Nibbijjhati means ‘to pierce,’ which we call ‘to profoundly understand.’ At S.5.88 nibbijjhati is linked to padāleti (to destroy), and to lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ.

Illustration: papañcasaññā, entrenched perception

Thinking, Lord of the Devas, arises from entrenched perception and conception.
☸ Vitakko kho devānaminda papañcasaññāsaṅkhānidāno...

When they are present, thinking arises; when they are absent, thinking does not arise.
☸ papañcasaññāsaṅkhāya sati vitakko hoti papañcasaññāsaṅkhāya asati vitakko na hotī ti (D.2.277).

Illustration: papañcasaññā, entrenched perception

For whatever the reason
☸ yatonidānaṃ

that entrenched perception and conception assail a man
☸ purisaṃ papañcasaññāsaṅkhā samudācaranti

if there is found nothing there to be delighted in, welcomed, or clung to
☸ ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ

this is the end of the proclivity to attachment...
☸ esevanto rāgānusayānaṃ... (M.1.109).

Illustration: viparītasaññaṃ, distorted perception

Although contact with sensuous pleasures is unpleasant,
☸ dukkhasamphassesuyeva kāmesu

they acquire the distorted perception that it is pleasant.
☸ sukhami ti viparītasaññaṃ paccalatthuṃ (M.1.507-8).

Illustration: sañña, perception

And why do you call it perception? One perceives therefore it is called perception. And what does one perceive?
☸ Kiñca bhikkhave saññaṃ vadetha sañjānātī ti kho bhikkhave tasmā saññā ti vuccati kiñca sañjānāti:

One perceives blue, one perceives yellow, one perceives red, one perceives white. .
☸ nīlampi sañjānāti; pītakampi sañjānāti; lohitakampi sañjānāti. Odātampi sañjānāti; (S.3.87).

Illustration: sañña, perception

There are certain devas called ‘beings without perception.’ When perception arises in them, those devas fall away from that group.
☸ Santi bhikkhave asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti (D.1.28).

Illustration: saññā, modes of perception; saññā, perception

Ānanda, if you tell the bhikkhu Girimānanda ten modes of perception (dasasaññā bhāseyyāsi) it may cure his illness. Which ten?

1) The perception of the unlastingness [of the five aggregates]
☸ aniccasaññā

2) the perception of the voidness of personal qualities [in the six senses and their objects]
☸ anattasaññā

3) the perception of the unloveliness [of the body]
☸ asubhasaññā

4) the perception of the danger [of the body]
☸ ādīnavasaññā

5) the perception of the abandonment [of sensuous thoughts, unbenevolent thoughts, malicious thoughts, and unvirtuous, spiritually unwholesome factors]
☸ pahānasaññā

6) the perception of the passing away [of originated phenomena]
☸ virāgasaññā

7) the perception of the ending [of originated phenomena]
☸ nirodhasaññā

8) the perception of disgust for the whole world [of phenomena]
☸ sabbaloke anabhiratasaññā

9) the perception of the unlastingness of all originated phenomena
☸ sabbasaṅkhāresu aniccasaññā

10) mindfulness with breathing.
☸ ānāpānasati (A.5.108-9).

Illustration: saññā, states of refined awareness; sañjānāti, perceives

Bhikkhus, there are four states of refined awareness. Which four?
☸ Catasso imā bhikkhave saññā katamā catasso:

• One being perceives what is limited.
☸ parittameko sañjānāti

• One being perceives what is exalted.
☸ mahaggatameko sañjānāti

• One being perceives what is limitless.
☸ appamāṇameko sañjānāti

• One being perceives the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.
☸ natthi kiñcī ti ākiñcaññāyatanameko sañjānāti (A.5.63).

Illustration: saññā, perception; saññā, state of refined awareness

Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

For him the mental imagery of previous sensuous pleasure ceases.
☸ Tassa yā purimā kāmasaññā sā nirujjhati.

And at that time there is a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. He is one with a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti. Vivekajapītisukhasukhumasaccasaññī yeva tasmiṃ samaye hoti.

In this way one state of refined awareness arises through the training, and one state of refined awareness ceases through the training. And that is the training, said the Blessed One.
☸ Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā ti bhagavā avoca (D.1.184).

Illustration: saññānaṃ, states of refined awareness

Some [ascetics and Brahmanists] proclaim that the state of awareness of nonexistence, limitless and imperturbable, where one perceives that there is [nowhere] anything at all, is the purest, highest, best, and greatest of those states of refined awareness, whether refined material states of awareness, or immaterial states of awareness, or states of refined awareness involving mental cognisance alone, or involving the external senses.
☸ Yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ natthi kiñci ti ākiñcaññāyatanaṃ eke abhivadanti appamāṇaṃ āneñjaṃ.

But that [state of refined awareness] is originated and self-evident. And there is a ending of originated phenomena. Knowing the truth of this, seeing the deliverance [from originated phenomena] the Perfect One has gone beyond it.
☸ Tayidaṃ saṅkhataṃ oḷārikaṃ. Atthi kho pana saṅkhārānaṃ nirodho atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto (M.2.229-230).

Illustrations: sañjānāti

Illustration: sañjānanti, label

How does there not come to be stubborn attachment to the conventional expressions of one particular country’s language and non-overriding of local terminology?
☸ Katañca bhikkhave janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro:

In this regard, in different countries they label the same thing a ‘dish’: a ‘bowl,’ a ‘vessel,’ a ‘saucer,’ a ‘pan,’ a ‘pot,’ or a ‘basin.’
☸ idha bhikkhave tadavekaccesu janapadesu pātī ti sañjānanti pattan ti sañjānanti vitthan ti sañjānanti. Sarāvan ti sañjānanti dhāropan ti sañjānanti poṇan ti sañjānanti pisīlavan ti sañjānanti.

Whatever they label the thing in one particular country, he thinks ‘It seems these reverences are speaking with reference to this,’ and speaks likewise without grasping the terminology.
☸ Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti: idaṃ kira me āyasmanto sandhāya voharantī ti. Tathā tathā voharati aparāmasati (M.3.235).

Illustration: sañjānāti, label

‘Ascetics, ascetics,’ so people label you and you, on being asked: ‘Who are you?’ should acknowledge: ‘We are ascetics.’
☸ Samaṇā samaṇāti vo bhikkhave jano sañjānāti. Tumhe ca panake tumhe ti puṭṭhā samānā samaṇāmhā ti paṭijānātha (M.1.271).

Illustration: sañjānanti, perceive

And those beings who had uprisen there perceived one another by means of this radiance, and thought: ‘Indeed there are other beings who have arisen here.’
☸ yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti aññepi kira bho santi sattā idhūpapannāti (M.3.124).

Illustration: sañjānanti, perceive

Now there are, brahman, some ascetics and Brahmanists who perceive night to be the same as day and who perceive day to be the same as night. Of these ascetics and Brahmanists I declare that they are abiding in delusion. For I, brahman, perceive night to be the same as night, I perceive day to be the same as day.
☸ Santi kho pana brāhmaṇa eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divā ti sañjānanti divāyeva samānaṃ rattī ti sañjānanti idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana brāhmaṇa rattiṃyeva samānaṃ rattī ti sañjānāmi divāyeva samānaṃ divā ti sañjānāmi (M.1.21).

Illustration: sañjānāmi, perceived to be

From the time when I had complete faith in the Blessed One, from then on for a long time I have perceived that I will not be reborn in the plane of damnation, that I will not [go to] the plane of damnation.
Yadagge ahaṃ bhante bhagavati ekantagato abhippasanno tadagge ahaṃ bhante dīgharattaṃ avinipāto avinipātaṃ sañjānāmi (D.2.206).

Illustration: sañjānāti, perceives

What one experiences, one perceives. What one perceives, one thinks about. .
☸ Yaṃ vedeti taṃ sañjānāti. Yaṃ sañjānāti taṃ vitakketi (M.1.111).

*Satipaṭṭhānā

Renderings

• satipaṭṭhānā: bases of mindfulness (Samudaya Sutta)

• satipaṭṭhāna: the [contemplation of the] bases of mindfulness (Satipaṭṭhāna Sutta).

• satipaṭṭhāna: basic practice of mindfulness (Vibhaṅga Sutta).

• satipaṭṭhānā: opportunities for mindfulness (Saḷāyatanavibhaṅga Sutta).

Introduction

Samudaya Sutta: base of mindfulness

The commentaries offer two possible etymologies of satipaṭṭhāna, via either an action noun (‘establishment’) or a non-action noun (‘base’), thus:

• sati + upaṭṭhāna (action noun): ‘the four establishments of mindfulness’

• sati + paṭṭhāna (non-action noun): ‘the four bases of mindfulness.’

In the Samudaya Sutta (S.5.184) satipaṭṭhāna is presented in terms of the origination and vanishing of the body and other objects of mindfulness. The sutta begins:

• Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen. And what is the origination of the body? With the origination of food comes the origination of the body.
☸ catunnaṃ bhikkhave satipaṭṭhānānaṃ samudayañca atthaṅgamañca desissāmi. Taṃ suṇātha. Ko ca bhikkhave kāyassa samudayo. Āhārasamudayā kāyassa samudayo (S.5.184).

Here satipaṭṭhāna is represented by ‘body,’ a non-action noun. Therefore satipaṭṭhāna is ‘base,’ not ‘establishment.’

Satipaṭṭhāna Sutta: the [contemplation of the] bases of mindfulness

The Satipaṭṭhāna Sutta (M.1.56) says:

• This is the one-destination path for the purification of beings... namely, the four satipaṭṭhānā. What four? In this regard a bhikkhu abides contemplating the nature of the body etc.
☸ ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā... yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhave bhikkhu kāye kāyānupassī viharati....

Thus the one-destination path is said to be:

1) four bases (‘the four satipaṭṭhānā’)

2) the contemplation of those bases

The one-destination path would not be simply four bases, but rather the contemplation of those bases. In which case ‘four satipaṭṭhānā’ is an abbreviation, to be parenthesised like this:

• This is the one-destination path for the purification of beings... namely, the [contemplation of the] four bases of mindfulness.’
☸ ekāyano ayaṃ bhikkhave maggo... yadidaṃ cattāro satipaṭṭhānā.

Here, satipaṭṭhānā is again linked to non-action nouns, so again means ‘bases of mindfulness.’

Vibhaṅga Sutta: basic practice of mindfulness

The Vibhaṅga Sutta (S.5.183) is unusual for two reasons. Firstly, satipaṭṭhāna occurs in singular case even in reference to all four bases. Secondly, the context suggests paṭṭhāna means ‘basic practice’ because it is contrasted with ‘development.’

• I will teach you the basic practice of mindfulness, and the development of the basic practice of mindfulness
☸ satipaṭṭhānañca vo bhikkhave desissāmi satipaṭṭhānaṃ bhāvanañca (S.5.183).

• And what is the basic practice of mindfulness?
☸ Katamañca bhikkhave satipaṭṭhānaṃ

• In this regard a bhikkhu abides contemplating the nature of the body... sense impressions... the mind... the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idha bhikkhave bhikkhu kāye kāyānupassī... dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

• And what is the development of the basic practice of mindfulness?
☸ Katamā ca bhikkhave satipaṭṭhānabhāvanā

• In this regard a bhikkhu abides contemplating origination in relation to the body etc... disappearance in relation to the body etc... origination and disappearance in relation to the body etc, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idha bhikkhave bhikkhu samudayadhammānupassī... vayadhammānupassī... samudayavayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

That paṭṭhāna could mean ‘basic’ is surprising. This meaning is more apparent in later Pāli literature, as Rhys Davids explains:

• The mediaeval use of paṭṭhāna (in its Sanskrit form) was in the sense of ‘starting off,’ ‘going away,’ ‘departure.’ It is the title of the most often quoted book in the Abhidhamma, and there means probably ‘Origins,’ ‘Starting-points,’ as it gives under twenty-four categories the paccayas (causes) of phenomena―Dialogues of the Buddha (Dial.2.324).

Saḷāyatanavibhaṅga Sutta: opportunities for mindfulness

Finally, we consider the three satipaṭṭhāna (tayo satipaṭṭhānā) of the Saḷāyatanavibhaṅga Sutta. The sutta says a teacher’s disciples may or may not listen to him. These challenges for the teacher are called ‘opportunities for mindfulness’ because for the accomplished teacher they are opportunities to establish in himself mindfulness and full consciousness (sato sampajāno). The humorous overtones of this are obvious.

Contemplating origination in relation to phenomena: advanced mindfulness

To abide contemplating origination and disappearance is called ‘the development of the basic practice of mindfulness’ (satipaṭṭhānabhāvanā, S.5.183).

Illustrations

Illustration: satipaṭṭhānānaṃ, bases of mindfulness, Samudaya Sutta

Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen.
catunnaṃ bhikkhave satipaṭṭhānānaṃ samudayañca atthaṅgamañca desissāmi. Taṃ suṇātha.

And what is the origination of the body?
Ko ca bhikkhave kāyassa samudayo.

With the origination of food comes the origination of the body.
☸ Āhārasamudayā kāyassa samudayo

With the ending of food comes the vanishing of the body.
☸ āhāranirodhā kāyassa atthaṅgamo (S.5.184).

Illustration: satipaṭṭhānā, bases of mindfulness, Satipaṭṭhāna Sutta

This is the one-destination path for the purification of beings...
☸ ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā...

namely, the [contemplation of the] four bases of mindfulness
☸ yadidaṃ cattāro satipaṭṭhānā

What four?
☸ katame cattāro

In this regard a bhikkhu abides contemplating the nature of the body
☸ idha bhikkhave bhikkhu kāye kāyānupassī viharati

the nature of sense impressions
☸ vedanāsu vedanānupassī viharati

the nature of the mind
☸ citte cittānupassī viharati

the nature of certain objects of the systematic teachings
☸ dhammesu dhammānupassī viharati (S.5.141).

Illustration: satipaṭṭhānaṃ, basic practice of mindfulness, Vibhaṅga Sutta

Bhikkhus, I will teach you the basic practice of mindfulness, and the development of the basic practice of mindfulness, and the practice leading to the development of the basic practice of mindfulness. Please listen...
☸ Satipaṭṭhānañca vo bhikkhave desissāmi satipaṭṭhānaṃ bhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha.

And what is the basic practice of mindfulness?
☸ Katamañca bhikkhave satipaṭṭhānaṃ

In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ

He abides contemplating the nature of sense impressions... the nature of the mind... the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ Vedanāsu vedanānupassī... Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

This is called the basic practice of mindfulness.
☸ Idaṃ vuccati bhikkhave satipaṭṭhānaṃ.

And what is the development of the basic practice of mindfulness?
☸ Katamā ca bhikkhave satipaṭṭhānabhāvanā

In this regard a bhikkhu abides contemplating origination in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ idha bhikkhave bhikkhu samudayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

He abides contemplating disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]
☸ Vayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

He abides contemplating origination and disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ Samudayavayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

He abides contemplating origination in relation to sense impression... the mind... objects of the systematic teachings...

This is called the development of the basic practice of mindfulness.
☸ Ayaṃ vuccati bhikkhave satipaṭṭhānabhāvanā.

And what is the practice leading to the development of the basic practice of mindfulness?
☸ Katamā ca bhikkhave satipaṭṭhānabhāvanāgāminī paṭipadā

It is this noble eightfold path, namely: right perception [of reality]... right inward collectedness.
☸ ayameva ariyo aṭṭhaṅgiko maggo. Seyyathīdaṃ sammādiṭṭhi sammāsamādhi (S.5.183).

Illustration: satipaṭṭhānā, opportunities for mindfulness, Saḷāyatanavibhaṅga Sutta

There are three opportunities for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.
☸ Tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati ti

In this regard, out of tender concern for their welfare, the Teacher explains his teaching to disciples, saying ‘This is for your welfare and happiness.’

Either

1) All disciples do not listen

2) Some do not listen, some do

3) All disciples listen

With that the Perfect One:

1) is not pleased and feels no pleasure. He abides free of defilement, mindful, and fully conscious.
☸ na ceva attamano hoti na ca attamanataṃ paṭisaṃvedeti. Anavassuto ca viharati sato sampajāno.

2) is neither pleased or displeased and feels no pleasure or displeasure. Freed of both pleasure and displeasure, he abides serene, mindful, and fully conscious.
☸ na ceva attamano hoti na ca attamanataṃ paṭisaṃvedeti na ca anattamano hoti na ca anattamanataṃ paṭisaṃvedeti. Attamanatañca anattamanatañca tadūbhayaṃ abhinivajjetvā so upekkhako viharati sato sampajāno.

3) is pleased and feels pleasure. He abides free of defilement, mindful, and fully conscious.
☸ attamano ceva hoti attamanatañca paṭisaṃvedeti. Anavassuto ca viharati sato sampajāno.

This is called

1) the first opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.
☸ Idaṃ bhikkhave paṭhamaṃ satipaṭṭhānaṃ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati.

2) the second opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.
☸ Idaṃ vuccati bhikkhave dutiyaṃ satipaṭṭhānaṃ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati.

3) the third opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.
☸ Idaṃ vuccati bhikkhave tatiyaṃ satipaṭṭhānaṃ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati (M.3.221-2).

Illustration: satipaṭṭhānaṃ, basic practice of mindfulness, Sedaka Sutta

“If one wishes to protect oneself, one should undertake the basic practice of mindfulness.
☸ Attānaṃ bhikkhave rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ

If one wishes to protect others, one should undertake the basic practice of mindfulness.
☸ paraṃ rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ

Protecting oneself, one protects others. Protecting others, one protects oneself.”
☸ attānaṃ bhikkhave rakkhanto paraṃ rakkhati paraṃ rakkhanto attānaṃ rakkhatī ti (S.5.169).

*Saddhā

Renderings

• saddhā: faith

• saddhā: faith [in the perfection of the Perfect One’s enlightenment]

• saddha: faithful

• saddha: in faith

• saddha: credulous

• saddha: faith in [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors (the Iṇa Sutta, see Introduction)

Introduction

Saddhā: faith

Saddhā can sometimes be rendered simply as faith:

• They would have to go by faith in others about this.
☸ te tattha paresaṃ saddhāya gaccheyyuṃ (S.5.221).

• Have faith in those arahants of noble discernment.
☸ Saddahāno arahataṃ ariyapaññāya (It.112).

• He has faith in [the significance of] these teachings
☸ ime dhamme evaṃ saddahati (S.3.225).

• Those who have a degree of faith in me, a degree of affection for me, are all destined for heaven.
☸ yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyaṇāti (M.1.141-2).

Saddhā: technical sense

In relation to the Buddha saddhā has a technical sense, meaning faith in the perfection of his enlightenment. This is also the case where he is not the stated object of saddhā because the definition for saddhindriyaṃ shows that in such cases he is still the object:

• And what is the faculty of faith? In this regard, the noble disciple has faith. He has faith in the [perfection of the] Perfect One’s enlightenment: ‘He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.’
☸ Katamañca bhikkhave saddhindriyaṃ idha bhikkhave ariyasāvako saddho hoti saddahati tathāgatassa bodhiṃ iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā ti. Idaṃ vuccati bhikkhave saddhindriyaṃ (S.5.196).

Saddha: adjective or adverb

Saddha can be used as an adjective or adverb, ‘faithful’ or ‘in faith’:

• Faithful bhikkhus, bhikkhunīs, laymen and laywomen
☸ saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo (D.2.141).

• Food given in faith
☸ saddhādeyyāni bhojanāni (D.1.5).

Saddha: credulous

Saddha sometimes means credulous:

• Not infatuated with objects of pleasure, not given to arrogance, gentle, intuitively insightful, not credulous, not filled with disgust;
☸ Sātiyesu anassāvī atimāne ca no yuto
Saṇho ca paṭibhānavā na saddho na virajjati (Sn.v.853).

• The man who is not credulous... is the highest human.
☸ Assaddho... yo naro... sa ve uttamaporiso (Dh.v.97).

The Iṇa Sutta: faith in [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors

In the Iṇa Sutta saddhā has a different meaning, which we will research here:

1) A noble disciple who has unshakeable faith in the teaching (dhamme aveccappasādena samannāgato hoti) has come to the conclusion that:

• The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.
☸ svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti (S.5.390).

In the light of these qualities, the teaching’s excellence and effectiveness, ‘unshakeable faith in the Dhamma’ means ‘unshakeable faith in the [excellence of the] teaching.’

2) But in the Iṇa Sutta the object of saddhā natthi is kusalesu dhammesu. For reasons to be explained, we apply the same parenthesis: ‘significance of’:

• Anyone who has no faith in [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors.
☸ yassa kassaci saddhā natthi kusalesu dhammesu (A.3.352).

3) Applying the same parentheses, i.e. ‘[significance of],’ would only be justified if ‘the teaching’ in Quote 1 concerns ‘the abandoning of spiritually unwholesome factors and undertaking of spiritually wholesome factors’ in Quote 2. Which it does:

• The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome; the purification of one’s mind: this is the training system of the Buddhas.
☸ Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhānaṃ sāsanaṃ (Dh.v.183).

4) According to our parenthesis, spiritually unwholesome factors are ‘abandoned’ and spiritually wholesome factors are ‘undertaken’. The parentheses come from these two quotes:

• The Blessed One praises the abandonment of spiritually unwholesome factors.
☸ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti (S.3.8).

• The Blessed One praises the undertaking of spiritually wholesome factors.
☸ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī ti (S.3.9).

Illustrations

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

And what is the proximate cause for gladness? Faith [in the perfection of the Perfect One’s enlightenment], one should reply.
☸ Kā ca bhikkhave pāmujjassa upanisā? Saddhātissa vacanīyaṃ.

And what is the proximate cause for faith [in the perfection of the Perfect One’s enlightenment]? Suffering, one should reply.
☸ Kā ca bhikkhave saddhāya upanisā? Dukkhan tissa vacanīyaṃ (S.2.30).

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

It is indeed to be expected, bhante, that a noble disciple who has faith [in the perfection of the Perfect One’s enlightenment] will dwell energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors.
☸ saddhassa hi bhante ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhaviriyo viharissati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya (S.5.225).

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

Then I saw the Perfectly Enlightened One and faith [in the perfection of the Perfect One’s enlightenment] arose within me.
☸ Athaddasāma sambuddhaṃ saddhā no udapajjatha (S.1.196).

Illustration: saddho, faith [in the perfection of the Perfect One’s enlightenment]

A bhikkhu with no faith [in the perfection of the Perfect One’s enlightenment] falls away. He is not established in this true teaching.
☸ Assaddho bhikkhave bhikkhu cavati nappatiṭṭhāti saddhamme (A.3.7).

A bhikkhu with faith [in the perfection of the Perfect One’s enlightenment] does not fall away. He is established in this true teaching.
☸ Saddho bhikkhave bhikkhu na cavati patiṭṭhāti saddhamme (A.3.7).

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus “The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.’
☸ Yathā yathā me āvuso bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ satthari pasīdiṃ sammā sambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti.

When one’s faith in the [perfection of the] Perfect One’s [enlightenment] is settled, rooted, and established, and described in these terms, words, and phrases, then one’s faith is said to be supported by reasons, rooted in vision [of things according to reality], and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.
☸ Yassa kassa ci bhikkhave imehi ākārehi imehi padehi imehi vyañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā ayaṃ vuccatī bhikkhave ākāravatī saddhā dassanamūlikā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ (M.1.320).

*Saṅgahavatthūni

Renderings

• saṅgahavatthūni: bases for winning over a following

Introduction

Saṅgaṇhāti: hold together

Saṅgaṇhāti can mean ‘hold together’:

• Various flowers placed on a plank without being held together with a thread.
☸ nānāpupphāni phalake nikkhittāni suttena asaṅgahītāni (Vin.3.8).

Saṅgaṇhāti: assist

Saṅgaṇhāti can mean ‘assist’:

• The pupil should be assisted and helped by the preceptor in regard to recitation, interrogation, exhortation, instruction.
☸ upajjhāyena bhikkhave saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā (Vin.1.50).

Saṅgaṇhāti: win over

Saṅgaṇhāti can mean ‘win over’:

• Again, a certain unvirtuous bhikkhu by [giving away] the valuable goods and requisites belonging to the community of bhikkhus... wins over and cajoles householders. This is the fourth great thief found existing in the world.
☸ Puna ca paraṃ bhikkhave idhe'kacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni... tehi gihī saṅgaṇhāti upalāpeti. Ayaṃ bhikkhave catuttho mahācoro santo saṃvijjamāno lokasmiṃ (Vin.3.90).

Illustrations

Illustration: saṅgahavatthūni, bases for winning over a following

Four bases for winning over a following: generosity, agreeable speech, beneficial conduct, and impartiality.
☸ cattāri saṅgahavatthūni dānaṃ peyyavajjaṃ atthacariyaṃ samānattatā (D.3.232).

Illustration: saṅgahavatthūni, bases for winning over a following

There are four bases for winning over a following. Which four? Generosity, agreeable speech, beneficial conduct, and impartiality. These are the four bases for winning over a following.
☸ Cattārimāni bhikkhave saṅgahavatthūni. Katamāni cattāri? Dānaṃ peyyavajjaṃ atthacariyā samānattatā. Imāni kho bhikkhave cattāri saṅgahavatthūnīti.

Generosity, agreeable speech, beneficial conduct, and impartiality amidst conditions wherever possible as is suitable. These ways of winning over a following are [as important as] the linchpin of a rolling chariot.
☸ Dānañca peyyavajjañca atthacariyā ca yā idha
Samānattatā ca dhammesu tattha tattha yathārahaṃ
Ete kho saṅgahā loke rathassāṇīva yāyato.

If there were no such ways of winning over a following, then neither mother nor father would receive honour and veneration from their children.
☸ Ete ca saṅgahā nāssu na mātā puttakāraṇā
Labhetha mānaṃ pūjaṃ vā pitā vā puttakāraṇā.

But because there are ways of winning over a following, wise people contemplate them, thus they attain to greatness and are praised.
☸ Yasmā ca saṅgahā ete samavekkhanti paṇḍitā
Tasmā mahattaṃ papponti pāsaṃsā ca bhavanti te ti (A.2.32).

Illustration: saṅgahavatthūni, bases for winning over a following

―Your following is large, Hatthaka.
☸ Mahatī kho tyāyaṃ hatthaka parisā

... How did you win over this large following?
☸ kathaṃ pana tvaṃ hatthaka imaṃ mahatiṃ parisaṃ saṅgaṇhāhī ti?

―I did so by the four bases for winning over a following taught by the Blessed One.
☸ Yānimāni bhante bhagavatā desitāni cattāri saṅgahavatthūni tenāhaṃ imaṃ parisaṃ saṅgaṇhāmi.

... When I know ‘This one is to be won over by a gift, I win him over with a gift.’
☸ Ahaṃ bhante yaṃ jānāmi ayaṃ dānena saṅgahetabbo ti taṃ dānena saṅgaṇhāmi.

... When I know ‘This one is to be won over by agreeable speech, I win him over with agreeable speech.’
☸ Yaṃ jānāmi ayaṃ peyyavajjena saṅgahetabbo ti taṃ peyyavajjena saṅgaṇhāmi

... When I know ‘This one is to be won over by beneficial conduct, I win him over with beneficial conduct.’
☸ yaṃ jānāmi ayaṃ atthacariyāya saṅgahetabbo ti taṃ atthacariyāya saṅgaṇhāmi

... When I know ‘This one is to be won over by impartiality, I win him over with impartiality.’
☸ yaṃ jānāmi ayaṃ samānattatāya saṅgahetabbo ti taṃ samānattatāya saṅgaṇhāmi (A.4.219).

*Santusita; Santuṭṭha

Renderings

• santusitaṃ: inwardly at peace

• santuṭṭha: content [with what is paltry and easily gotten]

• santuṭṭha: content

• itarītarena santuṭṭha: content [with what is paltry and easily gotten]

• itarītarena cīvarena santuṭṭha: content with any old robe whatsoever

• asantuṭṭha: discontented

Introduction

PED definitions

Santusita and Santuṭṭha are past participles of santussati, says PED, which renders them:

• Santusita: ‘contented, pleased, happy.’

• Santuṭṭha: ‘pleased, happy.’

We explain below why we reject both definitions.

Santusita

Santusita is consistently associated with other words that indicate arahantship. To render it ‘content’ does not represent this situation. ‘Inwardly at peace’ accords better with its usual contexts:

• He is heroic, inwardly at peace, and has overcome his unsureness [about the excellence of the teaching].
☸ vīro santusito vitiṇṇakaṅkho (Th.v.8).

• Being inwardly at peace, he is not agitated. Being not agitated, he realises the Untroubled for himself.
☸ Santusitattā na paritassati. Aparitassaṃ paccattaṃ yeva parinibbāyati (S.3.54).

For further examples, see Illustrations.

Santuṭṭha: factor of asceticism (sāmaññaṅga)

As a ‘factor of asceticism’ santuṭṭha occurs in the phrase ‘content with what is paltry and easily gotten.’ See the following quote. It therefore does not mean ‘content with what one has got’:

• Four things are paltry, easily gotten, and blameless. Which four?
☸ Cattārimāni bhikkhave appāni ca sulabhāni ca anavajjāni tāni ca. Katamāni cattāri?

1) In the category of robes, a rag-robe is paltry, easily gotten, and blameless.
☸ Paṃsukūlaṃ bhikkhave cīvarānaṃ appañca sulabhañca tañca anavajjaṃ

2) In the category of meals, food gathered on almsround is paltry, easily gotten, and blameless.
☸ Piṇḍiyālopo bhikkhave bhojanānaṃ appañca sulabhañca tañca anavajjaṃ

3) In the category of abodes, the root of a tree among abodes is paltry, easily gotten, and blameless.
☸ Rukkhamūlaṃ bhikkhave senāsanānaṃ appañca sulabhañca tañca anavajjaṃ

4) In the category of remedies, concentrated urine is paltry, easily gotten, and blameless.
☸ Pūtimuttaṃ bhikkhave bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ

... These four things are paltry, easily gotten, and blameless.
☸ Imāni kho bhikkhave cattāri appāni ca sulabhāni ca tāni anavajjāni

... When a bhikkhu is content with what is paltry and easily gotten, this is one of the factors of asceticism, I declare.
☸ Yato kho bhikkhave bhikkhu appena ca santuṭṭho hoti sulabhena ca. Idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmī ti (A.2.27).

Therefore where contexts indicate that ‘content’ or ‘contentment’ involve the factors of asceticism, appropriate parenthesis should be used. For example:

• Having spoken in dispraise of being discontented [with what is paltry and easily gotten]...
☸ asantuṭṭhiyā avaṇṇaṃ bhāsitvā (Vin.1.45).

• Having spoken in praise of being content [with what is paltry and easily gotten]...
☸ santuṭṭhassa vaṇṇaṃ bhāsitvā (Vin.1.45).

With itarītarena alone

In some cases the object of santuṭṭha is given as itarītarena. This could be rendered as ‘content with any old thing.’ PED renders itarītara as ‘one or the other, whatsoever, any;’ DOP says ‘one or another; whatsoever, any sort of.’ Norman says ‘whatever comes one’s way’ (Th.v.230). But we render it by repeating the parenthesis given above. For example:

• One should be content [with what is paltry and easily gotten].
☸ Itarītarena tusseyya (Th.v.230).

Rendering itarītarena as ‘with what is paltry and easily gotten’ has the following advantages:

1) it is precise

2) it avoids possible misinterpretation (‘content with anything whatsoever’). But, for example, even Sāriputta’s verses would deny a bhikkhu is ‘content with anything whatsoever’:

• [If] while seating cross-legged it does not rain on his knees, [this abode] is sufficient for the abiding in comfort of a resolute bhikkhu.
☸ Pallaṅkena nisinnassa jaṇṇuke nābhivassati
Alaṃ phāsuvihārāya pahitattassa bhikkhuno (Th.v.985).

3) content [with what is paltry and easily gotten] anyway is the meaning of ‘content with any old thing.’

With itarītarena + explicit object

When itarītarena has an object, we say ‘any old... whatsoever.’ For example:

• In this regard a bhikkhu is content with any old robe, almsfood, abode, and therapeutic requisite whatsoever
☸ Idha bhikkhave bhikkhu santuṭṭho hoti itarītarena cīvarena santuṭṭho hoti itarītarena piṇḍapātena santuṭṭho hoti itarītarena senāsanena santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena (A.3.146).

Itarītarena santuṭṭhiṃ: contentment in relation to one or the other

The Buddha has said:

• ‘Whoever wishes may be a rag-robe wearer; whoever wishes may use robes given by householders. And I praise contentment [with what is paltry and easily gotten] in relation to one or the other.’
☸ Yo icchati paṃsukūliko hotu. Yo icchati gahapaticīvaraṃ sādiyatu. Itarītarenapahaṃ bhikkhave santuṭṭhiṃ vaṇṇemī ti (Vin.1.280).

It makes sense even concerning robes from householders to render santuṭṭhiṃ as ‘contentment [with what is paltry and easily gotten],’ because even robes from householders may be paltry. It also makes sense to render itarītarena as ‘in relation to one or the other,’ not ‘with any old thing,’ because:

1) the dictionaries support it. PED: ‘one or the other, whatsoever, any;’ DOP: ‘one or another; whatsoever, any sort of’

2) it led the bhikkhus to think:

• Only one (kind of) robe is allowed by the Blessed One, not two (kinds).
☸ ekaṃyeva bhagavatā cīvaraṃ anuññātaṃ. Na dve ti (Vin.1.282).

This led to an extension of the allowance:

• ‘I allow him who uses robes given by householders to also use rag-robes. And I praise contentment [with what is paltry and easily gotten] in relation to both.’
☸ Anujānāmi bhikkhave gahapaticīvaraṃ sādiyantena paṃsukūlampi sādiyituṃ. Tadubhayenapahaṃ bhikkhave santuṭṭhiṃ vaṇṇemī ti. (Vin.1.282).

We must now discuss the meaning of tadubhayenapahaṃ santuṭṭhiṃ vaṇṇemī

Tadubhayenapahaṃ santuṭṭhiṃ vaṇṇemī

Tadubhayenapahaṃ santuṭṭhiṃ vaṇṇemī cannot mean ‘I praise contentment on account of having both,’ because:

1) It would make nonsense of the meaning of ‘contentment.’

2) It is not in accordance with the orthodox definition of santuṭṭhi, i.e. ‘contentment [with what is paltry and easily gotten].’

3) It does not correspond to the meaning we have given to itarītarena in this context, i.e. ‘And I praise contentment [with what is paltry and easily gotten] in relation to one or the other.’

With aveccappasādena: blameworthy

In relation to aveccappasādena, contentment is considered blameworthy:

• Content with that unshakeable faith in the Buddha, he does not make further effort for physical seclusion by day nor for solitary retreat at night.
☸ So tena buddhe aveccappasādena santuṭṭho na uttariṃ vāyamati divā pavivekāya rattiṃ paṭisallānāya (S.5.398).

Sadārasantuṭṭho

Sadārasantuṭṭho means ‘content with one’s wife,’ which we render as ‘happily married’:

• My paternal uncle Isidatta was not celibate but was happily married
☸ Petteyyopi me bhante isidatto abrahmacārī ahosi sadārasantuṭṭho (A.5.138).

Bodhi likewise says: ‘My paternal uncle Isidatta was not celibate but lived a contented married life.’

Illustrations

Illustration: santusito, inwardly at peace

One whose conduct is [virtuously] restrained, who is tranquil and mindful, who meditates with thought restrained, who is diligently applied [to the practice], who finds inward delight, who is inwardly collected, who is unaccompanied [by craving], and who is inwardly at peace, him they [rightly] call a bhikkhu.
☸ Yathācārī yathāsato satimā yatasaṅkappajjhāyi appamatto
Ajjhattarato samāhitatto eko santusito tamāhu bhikkhuṃ (Th.v.981).

Illustration: santusito, inwardly at peace

The bhikkhu who went to the Sītavana Wood is [now] unaccompanied [by craving], inwardly at peace, inwardly collected, victorious [over all unvirtuous, spiritually unwholesome factors], free of [fear and] terror, and resolutely fostering mindfulness of the body.
☸ Yo sītavanaṃ upāgā bhikkhu eko santusito samāhitatto
Vijitāvī apetalomahaṃso rakkhaṃ kāyagatāsatiṃ dhitimā ti (Th.v.6).

COMMENT

Eko: ‘unaccompanied [by craving].’ The significance of eko is shown in this quote:

• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’
☸ Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti (S.4.37).

Illustration: santuṭṭho, content

Previously content with making sacrifices, led on by the phenomenon of sensuous pleasure, I subsequently rooted out desire and hatred, and delusion, too.
☸ Pubbe yaññena santuṭṭho kāmadhātupurakkhato
Pacchā rāgañca dosañca mohaṃ cā pi samūhaniṃ (Th.v.378).

Illustration: santuṭṭho, content [with what is paltry and easily gotten]

And how is a bhikkhu content [with what is paltry and easily gotten]? Here, a bhikkhu is content with a robe to protect his body, and with almsfood to satisfy his stomach
☸ Kathañca mahārāja bhikkhu santuṭṭho hoti? Idha mahārāja bhikkhu santuṭṭho hoti kāyaparihāriyena cīvarena kucchiparihāriyena piṇḍapātena (D.1.71).

Illustration: asantuṭṭho, discontented

One who is discontented with his own wives, and is seen in the company of prostitutes and other mens’ wives, that is the cause of spiritual ruination.
☸ Sehi dārehi asantuṭṭho vesiyāsu padissati
Dissati paradāresu taṃ parābhavato mukhaṃ (Sn.v.108).

Illustration: santusse, content

And he should be content with even mediocre [food] and not wish for other very flavoursome [food].
☸ Lūkhena pi ca santusse nāññaṃ patthe rasaṃ bahuṃ (Th.v.580).

*Sappurisa

Renderings

• sappurisa: spiritually outstanding person

• asappurisa: common person

Introduction

Asappurisa and puthujjana

The following quote treats asappurisa (‘the common person’) and puthujjana (‘the common man’) as equivalent, and shows that a sappurisa is at least a ‘faith follower’ (saddhānusārin), and not necessarily a stream-enterer:

• One who has faith in [the significance of] these teachings and is intent upon them is called a ‘faith follower,’ one who has entered the way of rightness [comprised of spiritually wholesome factors], entered the plane of spiritually outstanding people, transcended the plane of the common man. He is incapable of doing any deed for which he might be reborn in hell, the animal realm, or the sphere of ghosts; he is incapable of passing away without having realised the fruit of stream-entry.
☸ yo bhikkhave ime dhamme evaṃ saddahati adhimuccati ayaṃ vuccati saddhānusārī okkanto sammattaniyāmaṃ sappurisabhumiṃ okkanto vītivatto puthujjanabhumiṃ abhabbo taṃ kammaṃ kātuṃ yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya abhabbo va tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti (S.3.225).

Sappurisas and arahants

Arahants are ‘greater than sappurisas’ (sappurisena sappurisataro) in being possessed of not eight, but ten path factors:

• Thus the disciple in training is endowed with eight factors, and the arahant with ten.
☸ Iti kho bhikkhave aṭṭhaṅgasamannāgato sekho dasaṅgasamannāgato arahā hoti (M.3.76).

☸ Katamo ca bhikkhave sappuriso: idha bhikkhave ekacco sammādiṭṭhiko hoti sammāsaṅkappo sammāvāco sammākammanto sammaājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ vuccati bhikkhave sappuriso (S.5.20).

☸ Katamo ca bhikkhave sappurisena sappurisataro: idha bhikkhave ekacco sammādiṭṭhiko hoti sammāsaṅkappo sammāvāco sammākamanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇī sammāvimutti. Ayaṃ vuccati bhikkhave sappurisena sappurisataro ti (S.5.20).

Illustrations

Illustration: asappurisa, common people; sappurisehi, spiritually outstanding people

This is a path pursued by common people not by spiritually outstanding people. This is not suitable for you.
☸ asappurisasevito ceso maggo na ceso maggo sappurisehi sevito na tvaṃ arahasī ti (S.4.195).

Illustration: asappurisa, common people

And what is the condition that nourishes not listening to the true teaching? Associating with common people, one should reply.
☸ ko cāhāro asaddhammasavaṇassa: asappurisasaṃsevotissa vacanīyaṃ (A.5.113).

Illustration: asappuriso, common person; sappuriso, spiritually outstanding person

When the common person (asappuriso) gains first jhāna, he thinks

• ‘I am an attainer of the first jhāna; these other bhikkhus are not’
☸ ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī ime panaññe bhikkhū na paṭhamajjhānasamāpattiyā lābhino ti

He thereby exalts himself and disparages others
☸ attānukkaṃseti paraṃ vambheti

When a spiritually outstanding person (sappuriso) gains jhāna, he thinks:

• ‘The perception that “It is void of personal qualities” even concerning the attainment of the first jhāna has been spoken of by the Blessed One
☸ paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.

For whatsoever one thinks of in personal terms, it is different than [how one thinks of it]
☸ yena yena hi maññati tato taṃ hoti aññathā (M.3.42).

Illustration: sappuriso, spiritually outstanding person

And how does a spiritually outstanding person think?
Kathañca bhikkhave sappuriso sappurisacintī hoti:

In this regard a spiritually outstanding person is not intent upon his own harm, or the harm of others, or the harm of both.
idha bhikkhave sappuriso nevattavyābādhāya ceteti na paravyābādhāya ceteti na ubhayavyābādhāya ceteti evaṃ kho bhikkhave sappuriso sappurisacintī hoti.

How does a spiritually outstanding person give counsel? He does not give counsel for his own harm, or of others, or of both.
Kathañca bhikkhave sappuriso sappurisamantī hoti? Idha bhikkhave sappuriso nevattavyābādhāya manteti na paravyābādhāya manteti na ubhayavyābādhāya manteti. Evaṃ kho bhikkhave sappuriso sappurisamantī hoti.

How does a spiritually outstanding person speak? He abstains from lying, malicious speech, harsh speech, gossip.
Kathañca bhikkhave sappuriso sappurisavāco hoti? Idha bhikkhave sappuriso musāvādā paṭivirato hoti pisunāya vācāya paṭivirato hoti pharusāya vācāya paṭivirato hoti. Samphappalāpā paṭivirato hoti. Evaṃ kho bhikkhave sappuriso sappurisavāco hoti.

How does a spiritually outstanding person act? He abstains from killing, stealing, and misconduct in sensuous pleasure.
Kathañca bhikkhave sappuriso sappurisakammanto hoti idha bhikkhave sappuriso pāṇātipātāpaṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti. Evaṃ kho bhikkhave sappuriso sappurisakammanto hoti (M.3.21-2).

Illustration: sappurisā, spiritually outstanding

Indeed those who are spiritually outstanding, Sāriputta, are thankful and grateful.
☸ kataññuno hi sāriputta sappurisā katavedino (Vin.1.56).

Illustration: sappurisaṃ, spiritually outstanding person

‘Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters, I declare, is the [quality of a] spiritually outstanding person, who, having penetrated the [four] noble truths, sees [the nature of reality] [and is unshaken by craving].
☸ Yathindakhīlo paṭhaviṃ sito siyā catubbhi vātehi asampakampiyo
Tathūpamaṃ sappurisaṃ vadāmi yo ariyasaccāni avecca passati (Sn.v.229).

Illustration: sappuriso, spiritually outstanding person

A spiritually outstanding person gives what is hard to give
☸ So duccajaṃ sappuriso cajitvā (A.3.50).

*Sabbe dhammā nālaṃ abhinivesāyā

Rendering

• sabbe dhammā nālaṃ abhinivesāyā ti: all things are unsuited to stubborn attachment

Introduction

Sabbe dhammā: ‘all things’

Sabbe dhammā nālaṃ abhinivesāyā ti is a key phrase in the scriptures because, having heard it (sutaṃ hoti), one ‘fully understands the whole teaching’ (sabbaṃ dhammaṃ abhijānāti M.1.252). However, there is no agreement on how to best translate it. Even the opening words sabbe dhammā are unsettled.

Horner calls sabbe dhammā ‘any (psycho-physical) conditions’ in the sentence: ‘It is not fitting that there should be inclination towards any (psycho-physical) conditions.’ Bodhi transfers the negative so the sentence reads ‘Nothing is worth adhering to.’

Abhiniveso: firm, unyielding attachment

That abhiniveso implies firm, unyielding attachment can be illustrated in several ways:

1) In the royal banyan tree called Well Established. This tree was ‘steadfastly attached’ to twelve leagues, but its roots spread to [a further] five (dvādasayojanāni abhiniveso ahosi pañcayojanāni mulakasantānakānaṃ A.3.369). These latter roots were therefore part of Well Established’s attachment, but not its steadfast attachment.

2) In the attachment of the dogmatist who considers his opinion alone is correct, which is called idaṃsaccābhiniveso, stubborn attachment to dogmatic opinions.

3) In the attachment to one language whose vocabulary one might continue to use in a different country:

• Whatever they label the thing in one particular country, dogmatically grasping and stubbornly adhering to [his own term] he asserts ‘This alone is right; all else is wrong.’
☸ iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmassa abhinivissa voharati idameva saccaṃ moghamaññan ti (M.3.235).

4) Where abhiniveso is better called ‘relentless attachment.’ This is seen in the wish of the khattiya (khattiyā) to conquer land, the brahman to perform sacrifices, the householder to work, the thief to operate in darkness, and in women to be without co-wives.

Abhinivisati: to stubbornly adhere

That abhiniveso implies stubborn attachment is apparent also in its relation to abhinivisati a similar-looking word from a different root, meaning ‘stubbornly adhere.’ It is effectively the verb form of abhiniveso. Illustrations given in more detail below show that stubbornly adhering (verb) leads to:

1) Stubborn attachment (abhinivesa)
☸ rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesa-vinibandhājjhosānā (S.3.187).

2) Religious dogmatism, in which one declares of one’s own views ‘This alone is true, all else is false’

• The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’
Anekadhātunānādhātu kho devānaminda loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti taṃ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṃ moghamaññan ti (D.2.282).

3) Stubbornly grasping of odious dogmatic views, like the bhikkhu Sāti:

• Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted ‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.’
☸ tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa voharati evaṃ vyā kho ahaṃ āvuso bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan ti (M.1.257).

Nālaṃ

Nālaṃ can be used with a dative or infinitive. The meanings of nālaṃ in summary are:

1) With dative: incapable of, unsuited to, not enough, will not:

• He is incapable of conversation.
☸ nālaṃ sallāpāya (D.3.38).

• All things are unsuited to stubborn attachment
sabbe dhammā nālaṃ abhinivesāyā ti (M.1.251; S.4.50; A.4.88).

• What praise they receive is trifling, not enough to bring them consolation.
☸ appaṃ hi etaṃ na alaṃ samāya (Sn.v.895-6).

• He will not be negligent [in looking after himself]
☸ kumāro nālaṃ pamādāyā ti (A.3.6).

2) With infinitive: incapable of, unsuited to, not fit, not fitting, would not

• Incapable of being disillusioned with it.
☸ nālaṃ nibbindituṃ (S.2.94).

• A nurse is unsuited to caring for the sick if he possesses five qualities.
☸ nālaṃ gilānaṃ upaṭṭhātuṃ (A.3.144).

• What is unlasting is not fit to be delighted in, welcomed, or clung to.
☸ yadaniccaṃ taṃ nālaṃ abhinandituṃ nālaṃ abhivadituṃ nālaṃ ajjhositun ti (M.2.263).

• It is not fitting for a wise man who preserves truth to come to the unqualified conclusion, “This alone is true, all else is false”
☸ saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ idameva saccaṃ moghamaññan ti (M.2.171).

• Would neither extol nor speak disparagingly about it
☸ nālaṃ thutuṃ no pi nipaccavādī (Sn.v.217).

Illustrations: abhinivesa

Illustration: abhinivesāyā, stubborn attachment

When a bhikkhu has heard that all things are unsuited to stubborn attachment
☸ sutaṃ hoti sabbe dhammā nālaṃ abhinivesāyā ti

... he fully understands the whole teaching,
so sabbaṃ dhammaṃ abhijānāti (M.1.252).

Illustration: abhiniveso, stubborn attachment

There are these four spiritual shackles
☸ cattārome bhikkhave ganthā

1) the spiritual shackle of greed
☸ abhijjhā kāyagantho

2) the spiritual shackle of ill will
☸ vyāpādo kāyagantho

3) the spiritual shackle of adherence to observances and practices
☸ sīlabbataparāmāso kāyagantho

4) the spiritual shackle of stubborn attachment to dogmatic opinions
☸ idaṃsaccābhiniveso kāyagantho

For the full understanding of these four spiritual shackles the noble eightfold path should be developed
☸ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo (S.5.59).

Illustration: abhinivesa, stubborn attachment

Most of mankind is fastened by clinging, grasping, and stubborn attachment.
☸ Upayupādānābhinivesavinibaddho khvāyaṃ kaccāna loko yebhuyyena (S.2.17).

Illustration: abhinivesa, stubborn attachment

How does there come to be stubborn attachment to the conventional expressions of one particular country’s language and the overriding of local terminology?
☸ kathañca bhikkhave janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro

In this regard, in different countries they label the same thing a ‘dish’: a ‘bowl,’ a ‘vessel,’ a ‘saucer,’ a ‘pan,’ a ‘pot,’ or a ‘basin.’
☸ idha bhikkhave tadavekaccesu janapadesu pātī ti sañjānanti pattan ti sañjānanti vitthan ti sañjānanti sarāvan ti sañjānanti dhāropan ti sañjānanti poṇan ti sañjānanti pisīlavan ti sañjānanti.

Whatever they label the thing in one particular country, dogmatically grasping and stubbornly adhering to [his own term] he asserts ‘This alone is right; all else is wrong.’
☸ iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmassa abhinivissa voharati idameva saccaṃ moghamaññan ti (M.3.235).

Illustration: abhinivesa, stubborn attachment

Bhikkhus, when what exists, by grasping what, by stubbornly adhering to what, do psychological bondage, stubborn attachment, emotional bondage, and cleaving arise?
☸ Kismiṃ nu kho bhikkhave sati kiṃ upādāya kiṃ abhinivissa uppajjanti saṃyojanābhinivesa-vinibandhājjhosānā ti?

When there is bodily form, by grasping bodily form, by stubbornly adhering to bodily form, psychological bondage, stubborn attachment, emotional bondage, and cleaving arise
☸ rūpe kho bhikkhave sati rūpaṃ upādāya rūpaṃ ☸ abhinivissa uppajjanti saṃyojanābhinivesa-vinibandhājjhosānā (S.3.187).

Illustration: abhiniveso, steadfastly attached

Once upon a time there was a royal banyan tree called Well Established (suppatiṭṭho nāma nīgrodharājā) whose five extended branches provided a cool and pleasant shade. The royal banyan tree called Well Established was steadfastly attached to twelve leagues, and its roots spread to [a further] five
☸ dvādasayojanāni abhiniveso ahosi pañcayojanāni mulakasantānakānaṃ (A.3.369).

Illustration: abhinivisanti, stubbornly adhere

The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’
☸ Anekadhātunānādhātu kho devānaminda loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti taṃ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṃ moghamaññan ti (D.2.282).

Illustration: abhinivissa, stubbornly adhere

Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted ‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.’
☸ tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa voharati evaṃ vyā kho ahaṃ āvuso bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan ti (M.1.257).

Illustration: abhinivesā, relentless attachment

For a khattiya (khattiyā), land is his relentless attachment
☸ paṭhavibhinivesā

For a brahman (brāhmaṇā), performing sacrifices is his relentless attachment
☸ yaññābhinivesā

For a householder (gahapatikā), working is his relentless attachment
☸ kammantābhinivesā

For a woman (itthi), being without a co-wife is her relentless attachment
☸ asapattībhinivesā

For a thief (corā), darkness is his relentless attachment
☸ andhakārābhinivesā

For an ascetic (samaṇā) possessionlessness is his relentless attachment
☸ ākiñcaññābhinivesā (A.3.363).

Comment:

To call a woman’s wish to be without a co-wife a relentless attachment reflects the culture, where being without a co-wife was hard to attain without meritorious deeds (dullabhāni akatapuññena, S.4.249). The Buddha’s father, for example, had two wives, the blood sisters Mahāmāyā and Mahāpajāpatī, and the bhikkhunī Uppalavaṇṇā was previously a co-wife.

Illustrations: nālaṃ+dative

Illustration: nālaṃ, incapable [of affecting]

Some religious teachers explain that there are seven absolute principles: earth, water, heat, wind, pleasure, pain, life. These seven principles do not move or change or injure one another. They are incapable [of affecting] one another’s well-being, or ill-being, or well-being-plus-ill-being.
☸ nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā (M.1.517).

IBH: unable to affect one another’s pleasure or pain

BB: None is able [to arouse] pleasure or pain or pleasure-and-pain in another.

Illustration: nālaṃ, incapable of

Nigrodha the ascetic said:

• The ascetic Gotama's wisdom is struck down by solitude.
☸ Suññāgārahatā samaṇassa gotamassa paññā

• He is out of touch with society.
☸ aparisāvacaro samaṇo gotamo

• He is incapable of conversation.
☸ nālaṃ sallāpāya (D.3.38).

Illustration: nālaṃ, incapable of

The bhikkhu Ariṭṭha said that ‘as I understand the teaching explained by the Blessed One, those things called obstructions by the Blessed One are incapable of obstructing one who follows them.
☸ te paṭisevato nālaṃ antarāyāyā ti (M.1.132).

Illustration: nālaṃ, unsuited to

• All things are unsuited to stubborn attachment
sabbe dhammā nālaṃ abhinivesāyā ti (M.1.251; S.4.50; A.4.88).

Horner: It is not fitting that there should be inclination toward any (psycho-physical) conditions. MLS.1.306).

Bodhi: Nothing is worth adhering to (MLDB p.344).

Bodhi: Nothing is worth holding to (NDB p.1061).

Illustration: nālaṃ, not enough

A bhikkhu asked whether ‘for those who dispute, maintaining a dogmatic view, is criticism all that they bring upon themselves? Do they not also receive praise?’ The Buddha replied:

What praise they receive is trifling, not enough to bring them consolation.
☸ appaṃ hi etaṃ na alaṃ samāya (Sn.v.895-6).

Illustration: nālaṃ, will not

When a boy has grown up and has enough wisdom, then his nurse is unconcerned about the boy, thinking, ‘The boy can now safeguard himself. He will not be negligent [in looking after himself]
☸ Yato ca kho so bhikkhave kumāro vuddho hoti alaṃpañño anapekkhā pana bhikkhave dhāti tasmiṃ kumāre hoti attaguttodāni kumāro nālaṃ pamādāyā ti (A.3.6).

Bodhi: ‘won’t be heedless’

Illustration: nālaṃ, will not

Similarly, when a bhikkhu has matured, he can safeguard himself. He will not be negligently applied [to the practice]
☸ attaguttodāni bhikkhu nālaṃ pamādāyā ti (A.3.6).

BB: ‘won’t be heedless’

Illustrations: nālaṃ+infinitive

Illustration: nālaṃ, incapable of

That which is called ‘mind’ or ‘cognition’ or ‘consciousness’ (vuccati cittaṃ iti pi mano iti pi viññāṇaṃ itipi), the ignorant Everyman is incapable of being disillusioned with it, of being unattached to it, of being liberated from it. For what reason?
☸ Yañca kho etaṃ bhikkhave vuccati cittaṃ iti pi mano iti pi viññāṇaṃ iti pi tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu?

Because for a long time this has been clung to by him, cherished and grasped thus: this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”’
☸ Dīgharattaṃ hetaṃ bhikkhave assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ etaṃ mama eso’hamasmi eso me attā ti (S.2.94).

Bodhi: the uninstructed worldling is unable to experience revulsion CDB p.595).

Illustration: nālaṃ, unsuited

A nurse is unsuited to caring for the sick if he possesses five qualities
☸ nālaṃ gilānaṃ upaṭṭhātuṃ

1) He incapable of preparing medicine
☸ na paṭibalo hoti bhesajjaṃ saṃvidhātuṃ

2) He does not know what is suitable or unsuitable to give to the patient
☸ sappayāsappāyaṃ na jānāti asappāyaṃ upanāmeti sappāyaṃ apanāmeti.

3) He nurses the patient for worldly benefits not with a mind of [unlimited] goodwill.
☸ āmisantaro gilānaṃ upaṭṭhahati no mettacitto

4) He is disgusted at having to remove faeces, urine, vomit and spittle.
☸ jegucchi hoti uccāraṃ vā passāvaṃ vā vantaṃ vā khelaṃ vā nīharituṃ

5) He is unable from time to time to gladden the patient with religious discourse.
☸ na paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ (A.3.144).

Bodhi: possessing five qualities an attendant is not qualified to take care of a patient (NDB p.741).

Hare: possessing five qualities one who waits on the sick is not fit to help the sick (GD.3.110).

Reason 3 shows that this cannot be translated ‘incapable of caring for the sick.’

Illustration: nālaṃ, not fit

• What is unlasting is not fit to be delighted in, welcomed, or clung to.
☸ yadaniccaṃ taṃ nālaṃ abhinandituṃ nālaṃ abhivadituṃ nālaṃ ajjhositun ti (M.2.263).

BB: what is impermanent is not worth delighting in (MLDB p.870).

IBH: what is impermanent is not worth rejoicing over (MLS.2.263).

Illustration: nālaṃ, not fit

A bhikkhu is not fit to live in secluded abodes in forests and quiet groves if possessed of four things: Thoughts of sensuous pleasure, ill will, and maliciousness, or fourthly, if he is void of penetrative discernment, dull-witted, an imbecile
☸ nālaṃ araññe vanapatthāni pantāni senāsanāni paṭisevituṃ... Kāmavitakkena vyāpādavitakkena vihiṃsāvitakkena duppañño hoti jaḷo eḷamūgo (A.2.252).

BB: is not fit to resort to remote lodgings (NDB p.617).

Illustration: nālaṃ, not fit

A bhikkhu is not fit to live apart from the monastic community if he is not content with any old robe, almsfood, abode, and therapeutic requisite whatsoever, and he abides full of sensuous thought
☸ nālaṃ saṅghamhā vavakāsituṃ (A.3.146).

BB: a bhikkhu is not fit... to live apart from the Saṅgha

Illustration: nālaṃ, not fit

A pupil is not fit to be dismissed if he has five qualities: profound devotion to and faith in his preceptor, a profound shame of wrongdoing, respect, and spiritual development.
☸ Pañcahi bhikkhave aṅgehi samannāgato saddhivihāriko nālaṃ panāmetuṃ (Vin.1.55).

IBH: ‘it is not suitable to dismiss him’

Illustration: nālaṃ, not fit

What is born, brought about, arisen, produced, originated, unenduring ... is not fit to be delighted in.
☸ Jātaṃ bhūtaṃ samuppannaṃ kataṃ saṅkhatamaddhuvaṃ... nālaṃ tadabhinandituṃ (It.38).

Illustration: nālaṃ, not fit, not fitting

If a family is possessed of seven qualities,

• if not visited it is not fit to be visited,
☸ kulaṃ anupagantvā vā nālaṃ upagantuṃ

• or if visited, it is not fitting to sit down:
☸ upagantvā vā nālaṃ upanisīdituṃ

• They do not rise up in an agreeable way.

• They do not pay respects in an agreeable way

• They do not offer a seat in an agreeable way

• etc (A.4.10).

BB: a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with. NDB p.1004. But ‘worth’ would mean, by contrast, that families that offer respect and gifts etc. are ‘worth approaching’.

Comment:

• The infinitive is used both actively and passively (PGPL, para.477).

Illustration: nālaṃ, not fitting

A view accepted for any reason may turn out to be either true or false. So ‘it is not fitting for a wise man who preserves truth to come to the unqualified conclusion, “This alone is true, all else is false”’
☸ saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ idameva saccaṃ moghamaññan ti (M.2.171).

BB: ‘it is not proper’

Illustration: nālaṃ, would not

Whoever living on what is given by others, who would accept food whether the finest, or the mediocre, or the left-overs, and who would neither extol nor speak disparagingly about it, (nālaṃ thutuṃ no pi nipaccavādī) the wise know him as a sage
☸ Yadaggato majjhato sesato vā piṇḍaṃ labhetha paradattūpajīvī      
Nālaṃ thutuṃ nopi nipaccavādī taṃ vāpi dhīrā muniṃ vedayanti (Sn.v.217).

Norman: ‘[does] not deign to praise and does not speak disparagingly.’

Illustration: nālaṃ, would not

These venerables are learned... desirous of training. They would not for my sake or for anyone else’s sake follow a wrong course through desire, hatred, undiscernment of reality, or fear.’
☸ ime kho āyasmantā bahussutā... sikkhākāmā nālaṃ mamaṃ vā kāraṇā aññesaṃ vā karaṇā chandā dosā mohā bhayā agatiṃ gantuṃ (Vin.1.340).

Comment:

• Horner: ‘it is impossible for them, because of me or because of anyone else.’

• karaṇā: ‘by means of, through, by (=hetu or nissāya)’ (PED).

*Samādhi

Renderings

• samādhi: inward collectedness

• samādhinimittaṃ: object of meditation

• samādhibhāvanā: meditation

• samādhi: meditation

Illustrations

Illustration: samādhi, inward collectedness

And what is the faculty of inward collectedness? In this regard, the noble disciple, having made the relinquishment [of attachment] the basis [for spiritual development], gains inward collectedness, gains mental concentration.
☸ Katamañca bhikkhave samādhindriyaṃ idha bhikkhave ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ labhati cittassa ekaggataṃ (S.5.197).

Illustration: samādhi, inward collectedness

Inward collectedness is the leader of all things.
☸ samādhipamukhā sabbe dhammā (A.4.339).

Illustration: samādhiṃ, inward collectedness

They go to different countries, wandering unrestrained. If they lose their inward collectedness, what good will this international travelling do?
☸ Nānājanapadaṃ yanti vicarantā asaṃyatā
Samādhiñca virādhenti kiṃsu raṭṭhacariyā karissati (Th.v.37).

Illustration: samādhi, inward collectedness

Because of excessively reflecting upon shapes my inward collectedness fell away.
☸ Atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi (M.3.160).

Illustration: samādhiṃ, inward collectedness

As I do not attain that inward collectedness, bhante, it occurs to me: ‘May I not waste away!’
☸ Tassa mayhaṃ bhante taṃ samādhiṃ appaṭilabhato evaṃ hoti no ca khvāhaṃ parihāyāmī ti (S.3.125).

Illustration: samādhinimittaṃ, object of meditation

Possessed of three factors a bhikkhu is incapable of either gaining an unattained spiritually wholesome factor, or developing an attained spiritually wholesome factor. Which three?
☸ tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ adhigataṃ vā kusalaṃ dhammaṃ phātikattuṃ. Katamehi tīhi:

In this regard, neither in the morning, afternoon, or evening does the bhikkhu carefully concentrate on an object of meditation.
☸ idha bhikkhave bhikkhu pubbanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti. Majjhantikaṃ samayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti. Sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adiṭṭhāti (A.1.115).

Illustration: samādhibhāvanā, meditation

Bhikkhus there are these four types of meditation. Which four
☸ Catasso imā bhikkhave samādhibhāvanā. Katamā catasso?

1) There is meditation which when developed and cultivated leads to pleasant states of meditation in this lifetime.
☸ Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

2) There is meditation which when developed and cultivated leads to the attainment of knowledge and vision [of things according to reality].
☸ Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.

3) There is meditation which when developed and cultivated leads to mindfulness and full consciousness.
☸ Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

4) There is meditation which when developed and cultivated leads to the destruction of perceptually obscuring states.
☸ Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati (A.2.45).

Illustration: samādhibhāvanā, meditation

What is the meditation which developed and cultivated that leads to the attainment of knowledge and vision [of things according to reality]?
☸ Katamā cāvuso samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati?

In this regard a bhikkhu focuses on the mental image of light, concentrates on the mental image of day. As by day, so by night; as by night, so by day. Thus with an attitude open and unclouded, he makes his mind radiant.
☸ Idhāvuso bhikkhu ālokasaññaṃ manasikaroti divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti (D.3.223).

Illustration: samādhibhāvanā, meditation

What is the meditation which developed and cultivated that leads to the destruction of perceptually obscuring states?
☸ Katamā cāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?

In this regard a bhikkhu abides contemplating the arising and disappearance of the five grasped aggregates.
☸ Idhāvuso bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati (D.3.223).

Illustration: samādhi, meditation

Three types of meditation:
☸ Tayo samādhi

1) meditation with thinking and pondering
☸ savitakkasavicāro samādhi

2) meditation without thinking, just pondering
☸ avitakkavicāramatto samādhi

3) meditation without thinking or pondering
☸ avitakkāvicāro sāmādhi

Three more types of meditation:
☸ Apare pi tayo samādhi

1) Meditation on the voidness of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood
☸ suññato samādhi

2) meditation on the voidness of any abiding phenomena
☸ animitto samādhi

3) meditation void of aspiration.
☸ appaṇihito samādhi (D.3.219).

Illustration: samādhi, meditation

Mental concentration is meditation.
☸ Yā kho āvuso visākha cittassa ekaggatā ayaṃ samādhi.

The four bases of mindfulness are the objects of meditation.
☸ Cattāro satipaṭṭhānā samādhinimittā

Four modes of right inward striving are the accessories of meditation.
☸ Cattāro sammappadhānā samādhiparikkhārā

Developing and cultivating these same things is the development of meditation.
☸ Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ ayaṃ tattha samādhi bhāvanā ti (M.1.301).

Illustration: samādhi, meditation

Meditation through mindfulness with breathing if developed and cultivated leads to the destruction of perceptually obscuring states.
☸ Ānāpānasatisamādhi bhikkhave bhāvito bahulīkato āsavānaṃ khayāya saṃvattati (S.5.340).

*Samāhita

Renderings

• samāhita: inwardly collected

• samāhita: collected

• samāhita: well-established

Introduction

-atta suffix is redundant

In samāhitatto we regard the -atta suffix as redundant. For example:

• I am always inwardly collected
☸ niccasamāhitatto (S.1.169).

Atta’s role as a suffix is not noted in the Pāli grammar books, nor in the dictionaries sv Atta, though Duroiselle says pahitatto means ‘resolute, whose mind is bent upon, literally directed towards,’ and ṭhitatto means ‘of firm mind’ (PGPL, para 555).

See notes sv Attā.

Illustrations

Illustration: samāhito, inwardly collected

As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality].
☸ Ajjhattaṃ kāye kāyānupassī viharanto tattha sammāsamādhiyati sammāvippasīdati. So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).

Illustration: samāhito, inwardly collected

Bhikkhus, develop inward collectedness. A bhikkhu who is inwardly collected discerns things according to reality.
☸ samādhiṃ bhikkhave bhāvetha. Samāhito bhikkhave bhikkhu yathābhūtaṃ pajānāti (S.3.13).

Illustration: samāhitaṃ, collected

My mind is well-collected.
☸ Cittaṃ me susamāhitaṃ (Th.v.1)

Illustration: samāhito, well-established

This community of bhikkhus is spiritually purified, well-established in penetrative discernment and virtue.
☸ Esa saṅgho ujubhūto paññāsīlasamāhito (A.4.292).

Illustration: samāhito, established

The fool is miserable everywhere, being unestablished in virtue
☸ Sabbattha dummano bālo sīlesu asamāhito (Th.v.617).

Illustration: samāhito, well-established

Well established in virtue
☸ sīlesu susamāhito (A.2.8).

*Samudaya

Renderings

• samudaya: origination

• samudaya: origin

• samudaya: originated

• samudayadhamma: of an originated nature

• samudayadhamma: origination

Illustrations

Illustration: samudayo, origin

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origin of suffering.
☸ Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo (M.1.191).

Illustration: samudayo, origin

What is the noble truth of the origin of suffering?
☸ dukkhasamudayo ariyasaccaṃ

It is this craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that... This is called the origin of suffering.
☸ yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī... Idaṃ vuccatāvuso dukkhasamudayo ariyasaccaṃ (M.3.251).

Illustration: samudayo, origin

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.
☸ upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo (S.2.108).

Illustration: samudayā, origin

Sensation is the origin of all things.
☸ phassasamudayā sabbe dhammā (A.4.339).

Illustration: samudayāya, origination; samudayaṃ, originated

Bhikkhus, there are three bases for the arising of karmically consequential deeds. What three?
☸ tīṇimāni bhikkhave nidānāni kammānaṃ samudayāya. Katamāni tīṇi.

Greed is a basis for the origination of karmically consequential deeds.
☸ lobho nidānaṃ kammānaṃ samudayāya

Hatred is a basis for the origination of karmically consequential deeds.
☸ doso nidānaṃ kammānaṃ samudayāya

Undiscernment of reality is a basis for the origination of karmically consequential deeds.
moho nidānaṃ kammānaṃ samudayāya.

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.
☸ Yaṃ bhikkhave lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati (A.1.134).

Illustration: samudayo, origination

With the origination of grasping comes the origination of individual existence
☸ upādānasamudayā bhavasamudayo

With the ending of grasping comes the ending of individual existence
☸ upādānanirodhā bhavanirodho (M.1.50).

Illustration: samudaya, origination

This is the practice leading to the origination of personal identity.
☸ Ayaṃ kho pana bhikkhave sakkāya samudayagāminī paṭipadā

One regards the visual sense thus: this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”
☸ cakkhuṃ etaṃ mama eso’hamasmi eso me attā ti samanupassati (M.3.284).

Illustration: samudayā, origination

Puṇṇa, with the origination of spiritually fettering delight comes the origination of suffering, I declare.
☸ nandi samudayā dukkhasamudayo puṇṇāti vadāmi (M.3.267).

Illustration: samudaya, origination

When it is said ‘This is the practice leading to the origination of personal identity’ it means a way of regarding things that leads to the [further] origination of suffering’
☸ sakkāyasamudayagāminī paṭipadā ti itihidaṃ bhikkhave vuccati dukkhasamudayagāminī samanupassanā ti).

When it is said ‘This is the practice leading to the ending of personal identity’ it means a way of regarding things that leads to the ending of suffering
☸ ayaṃ vuccati bhikkhave sakkāyanirodhagāmini paṭipadā ti itihidaṃ bhikkhave vuccati dukkhasamudayagāmini samanupassanā ti) (S.3.44).

Illustration: samudaya, origination

And what is the origination of bodily form?... field of sensation?
ko ca bhikkhave rūpassa samudayo... viññāṇassa samudayo.

In this regard a bhikkhu takes delight in, welcomes, persists in cleaving.
☸ Idha bhikkhave bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

And what is it that he takes delight in, welcomes, persists in cleaving to?

He takes delight in bodily form, welcomes it, and persists in cleaving to it.
☸ rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati (S.3.13-15).

Illustration: samudaya, origination

• And what is the development of the basic practice of mindfulness?
☸ Katamā ca bhikkhave satipaṭṭhānabhāvanā

... In this regard a bhikkhu abides contemplating origination in relation to the body.
☸ idha bhikkhave bhikkhu samudayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ

... He abides contemplating disappearance in relation to the body.
☸ Vayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ

... He abides contemplating origination and disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
☸ Samudayavayadhammānupassī kāyasmiṃ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.183).

COMMENT

If ‘a bhikkhu abides contemplating origination’ is converted into ‘a bhikkhu abides contemplating origination factors’ it has the following effect: instead of the bhikkhu contemplating with his senses, he instead contemplates with thought. But this would be impossible when mindfulness is practised without thinking:

• When you have thus developed and cultivated this meditation, then bhikkhu you should develop this meditation accompanied by thinking and pondering; without thinking, just pondering; without thinking or pondering.
☸ Yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato tato tvaṃ bhikkhū imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi. Avitakkampi vicāramattaṃ bhāveyyāsi. Avitakkampi avicāraṃ bhāveyyāsi (A.4.301).

Illustration: samudayadhammaṃ, of an originated nature

All is of an originated nature. What is the all that is of an originated nature? The visual sense is of an originated nature.
☸ Sabbaṃ bhikkhave samudayadhammaṃ. Kiñca bhikkhave sabbaṃ samudayadhammaṃ: cakkhuṃ bhikkhave samudayadhammaṃ (S.4.28).

Illustration: samudayadhammaṃ, of an originated nature

The ignorant Everyman does not discern bodily form that is of an originated nature according to reality, thus: ‘Bodily form is of an originated nature.’
☸ assutavā puthujjano samudayadhammaṃ rūpaṃ samudayadhammaṃ rūpan ti yathābhūtaṃ nappajānāti;

He does not discern bodily form that is destined to disappear according to reality, thus: ‘Bodily form is destined to disappear.
☸ vayadhammaṃ rūpaṃ vayadhammaṃ rūpan ti yathābhūtaṃ nappajānāti

He does not discern bodily form that is of an originated nature, and destined to disappear, according to reality, thus: ‘Bodily form is of an originated nature, and destined to disappear.
☸ samudayavayadhammaṃ rūpaṃ samudayavayadhammaṃ rūpan ti yathābhūtaṃ nappajānāti (S.3.171).

Illustration: samudayadhammaṃ, of an originated nature

While this discourse was being propounded, the uncorrupted, stainless vision of the nature of reality arose within Venerable Koṇḍañña that whatever is of an originated nature is destined to cease.
☸ āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman ti (Vin.1.11-12).

*Sampanna

Renderings

• sampanna, convenient

• sampanna, splendid

• sampanna, excellent

• sampanna, perfectly

• sampanna, utterly

• sampanna, perfect

• sampanna, endowed with

• sampanna, full of

• ākappasampanno, perfect in behaviour

Illustrations

Illustration: sampannaṃ, convenient

King Bimbisara thought ‘Where could the Blessed One stay that would be neither too far from the village nor too near,
☸ kattha nu kho bhagavā vihareyya yaṃ assa gāmato neva atidure na accāsanna

convenient for coming and going,
☸ gamanāgamanasampannaṃ

accessible for people whenever they want,
☸ aṭṭhikānaṃ aṭṭhikānaṃ manussānaṃ abhīkkamanīyaṃ (Vin.1.39).

Comment:

This use of sampanna is unusual. Likewise, an ideal residence should be neither too far from the village nor too near, and should be convenient for coming and going.
☸ Idha bhikkhave senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ (A.5.16).

Illustration: sampanne, splendid

Disease known as mildew attacks a splendid field of corn
☸ sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati (Vin.2.256).

Illustration: sampanno, excellent

A bronze cup of a beverage having an excellent colour, aroma, and flavour, but mixed with poison.
☸ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho (S.2.110).

Illustration: sampanna, excellent

Excellent explanation
☸ sampannaveyyākaraṇaṃ (Th.v.1272).

Illustration: sampannaṃ excellent

Who does not like what is excellent? Who does not like what is delicious?
☸ kassa sampannaṃ na manāpaṃ kassa sādu na ruccati ti (Vin.2.196).

COMMENT

Strictly: ‘For whom is what is excellent not pleasing.’

Illustration: sampanno, excellent

A gem, a beryl, exquisite, of genuine quality, a well-cut octahedron, translucent, limpid, unblemished, excellent in every respect.
☸ maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno (D.1.76).

Illustration: sampanno, utterly

That wise man was utterly resolute, meditative, always taking delight in meditation, applying himself day and night without attachment even to life.
☸ So dhīro dhitisampanno jhāyī jhānarato sadā
Ahorattaṃ anuyuñjaṃ jīvitaṃ anikāmayaṃ (S.1.122).

Illustration: sampanno, endowed with

Possessed of three qualities (tīhi aṅgehi samannāgato), a shopkeeper quickly attains greatness and increases his wealth: he is clear-sighted, capable, and endowed with rich resources.
☸ cakkhumā ca hoti vidhuro ca nissayasampanno ca

And how is a shopkeeper endowed with rich resources? The shopkeeper becomes known to wealthy householders as capable of providing interest on loans. They offer him money, telling him to trade with it, support his family, and pay it back with interest in due course (A.1.117).

Illustration: sampanno, endowed with

A Wheel-turning monarch, faring righteously, a King of Righteousness, a conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven Treasures.
☸ satataratanasampanno (It.14-16).

Illustration: sampanno, endowed with

A master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.
☸ Tevijjo vedasampanno sottiyo camhi nahātako ti (Thī.v.251).

Illustration: sampanno, full of

A large tree with a massive trunk, with branches, leaves, fruit, strong roots, and full of fruit, is a resource for many birds.
☸ Sākhāpattaphalūpeto khandhimā ca mahādumo
Mūlavā phalasampanno patiṭṭhā hoti pakkhinaṃ (A.3.43).

Illustration: anākappasampannā, badly behaved

Now at that time bhikkhus, being without preceptors, not being advised and instructed, walked for almsfood wrongly dressed, wrongly clothed, and badly behaved.
☸ anupajjhāyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti (Vin.1.44).

Comment:

The bhikkhus were asking donors for food without invitation to do so, and were eating noisily.

Illustration: anākappasampannā, badly behaved

Now at that time the Group-of-Six bhikkhus, went into a refectory wrongly dressed, wrongly clothed, and badly behaved
☸ dunnivatthā duppārutā anākappasampannā bhattaggaṃ gacchanti (Vin.2.211-2).

Comment:

The bhikkhus were crowding other bhikkhus, and sitting in the village on their outer robes.

Illustration: ākappasampanno, perfect in behaviour

It is rare to find one gone forth in old age who is perfect in behaviour;
☸ dullabho ākappasampanno (A.3.78).

Illustration: na sampanno, imperfect

A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;
☸ Na ākappasampanno hoti na vattasampanno (A.3.261).

Comment:

Regarding the practice of observances, for example:

’Bhikkhus, I will lay down an observance for bhikkhus who are leaving a residence, which should be observed by bhikkhus who are leaving a residence.’
☸ Tena hi bhikkhave gamikānaṃ bhikkhūnaṃ vattaṃ paññāpessāmi yathā gamikehi bhikkhū hi vattitabbaṃ (Vin.2.211).

Illustration: sampanno, perfectly, perfect

Now at that time several bhikkhunīs, having spent the rains in a village-residence, went to Sāvatthī, practising the observances perfectly, perfect in deportment, but badly dressed, wearing shabby robes.
☸ vattasampannā iriyāpathasampannā duccoḷā lūkhacīvarā (Vin.4.245).

Illustration: sampanno, perfectly

Beings who perceive [only] what can be expressed and are entrenched in what can be expressed, not profoundly understanding what is expressed, they come under the yoke of death;
☸ Akkheyyasaññino sattā akkheyyasmiṃ patiṭṭhitā.
Akkheyyaṃ apariññāya yogamāyanti maccuno.

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor,’ the mind’s liberation is achieved, the unsurpassed Peaceful State.
☸ Akkheyyañca pariññāya akkhātāraṃ na maññati
Phūṭṭho vimokkho manasā santipadamanuttaraṃ.

Perfectly understanding what can be expressed, the Peaceful One delights in the Peaceful State.
☸ Sa ce akkheyyasampanno santo santipade rato (It.53).

Illustration: sampanno, perfect

He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct.
☸ iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno (S.5.199).

Illustration: sampanno, perfect

―’On what grounds, bhante, is one perfect [in the development of] the [five] spiritual faculties?’
☸ kittāvatā nu kho bhante indriyasampanno hotī ti?

―’In this regard, bhikkhu, a bhikkhu develops the faculty of faith, the faculty of energetic application [to the practice], the faculty of mindfulness, the faculty of inward collectedness, and the faculty of penetrative discernment which lead to inward peace and enlightenment’
☸ idha bhikkhu bhikkhu saddhindriyaṃ... viriyindriyaṃ... satindriyaṃ... samādhindriyaṃ... paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.

‘On these grounds one is perfect [in the development of] the [five] spiritual faculties.’
☸ Ettāvatā kho bhikkhu indriyasampanno hotī ti (S.5.203).

Illustration: sampanno, perfect

―’On what grounds, bhante, is one perfect [in the development of] the [six] sense faculties?’
☸ indriyasampanno hotī ti?

―’If, bhikkhu, one abides contemplating the arising and disappearance of the faculty of sight... the faculty of the mental field of sensation, one is disillusioned with the faculty of the mental field of sensation
☸ Cakkhundriye ce bhikkhu udayabbayānupassī viharanto cakkhundriye nibbindati... manindriye ce bhikkhu udayabbayānupassī viharanto manindriye nibbindati.

... Being disillusioned [with originated phenomena], one is unattached [to originated phenomena]. Being unattached [to originated phenomena] one is liberated [from perceptually obscuring states].
☸ nibbindaṃ virajjati virāgā vimuccati.

... On these grounds one is perfect [in the development of] the [six] sense faculties.
☸ ettāvatā kho bhikkhu indriyasampanno hotī ti (S.4.140).

Illustration: sampanno, perfect

The young brahman Vāseṭṭha said: ‘When one is perfect in observances and practices, on this account one is a Brahman.’
☸ Vāseṭṭho māṇavo evamāha yato kho bho sīlavā ca hoti vattasampanno ca ettāvatā kho brāhmaṇo hoti ti (Sn.p.115).

Comment:

Sīlavā ca hoti vattasampanno: ‘perfect in observances and practices.’ We take this as sīlabbatasampanno, for notes on which see IGPT sv Sīlabbata. The term sīlabbatasampanno occurs at A.1.168.

Illustration: sampanno, perfect

A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.
☸ bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī (A.4.352).

Illustration: sampannā, perfect

Bhikkhus, those bhikkhus who are

• perfect in virtue
☸ sīlasampannā

• perfect in inward collectedness
☸ samādhisampannā

• perfect in wisdom
☸ paññāsampannā

• perfect in liberation [from perceptually obscuring states]
☸ vimuttisampannā

• perfect in the knowledge and vision that follows liberation [from perceptually obscuring states]
☸ vimuttiñāṇadassanasampannā

even the sight of those bhikkhus is helpful, I declare (S.5.67).

Illustration: sampannassa, perfect in

For one who is virtuous, perfect in virtue, there is no need to harbour the aspiration: ‘May freedom from an uneasy conscience arise in me.
☸ Sīlavato bhikkhave sīlasampannassa na cetanāya karaṇīyaṃ avippaṭisāro me uppajjatū ti.

It is quite natural that this should happen.
☸ Dhammatā esā bhikkhave yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati (A.5.2).

Illustration: sampannassa, perfect in

When a bhikkhu is perfect in proper contemplation, it is to be expected that he will develop and cultivate the seven factors of enlightenment.
☸ yoniso manasikārasampannassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ satta bojjhaṅge bhāvessati (S.5.91).

Illustration: sampanna, perfect in

Now, an individual with which ten qualities is one whom I describe as perfect in what is spiritually wholesome, of the highest spiritual proficiency, an invincible ascetic who has attained the supreme attainment?
☸ Katamehi cāhaṃ thapati dasahi dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ

In this regard a bhikkhu is possessed of the right perception [of reality] of a finished disciple, the right thought of a finished disciple, the right speech... the right conduct... the right means of livelihood... the right endeavour... the right mindfulness... the right inward collectedness... the right knowledge [of things according to reality]... the right liberation [from perceptually obscuring states] of a finished disciple.

• asekhāya sammādiṭṭhiyā samannāgato hoti

• asekhāya sammāvimuttiyā samannāgato hoti (M.2.29).

Illustration: sampannassa, perfect

When a bhikkhu is perfect in the aspiration [to abandon spiritually unwholesome factors and acquire spiritually wholesome factors], it is to be expected that he will develop and cultivate this noble eightfold path.
☸ Chandasampannassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī ti (S.5.30).

The parenthesis comes from these quotes:

1) the Blessed One praises the abandonment of spiritually unwholesome factors.
☸ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti (S.3.8).

2) the Blessed One praises the undertaking of spiritually wholesome factors.
☸ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī ti (S.3.9).

Commentary: Chandasampadā ti kusalakattukamyatāchando.

*Sambhava

Renderings

• sambhava: arising

• sambhava: arisen

• sambhava: spiritual maturation

• sambhava: individual existence

• sambhava: state of individual existence

• sambhavesīnaṃ: those about to arise [into new existence]

Illustrations

Illustration: sambhavo, arising

Sensation is the basis for the arising of sensuous yearnings
☸ phasso bhikkhave kāmānaṃ nidānasambhavo (A.3.411).

Illustration: sambhavo, arising

Greed is a basis for the arising of karmically consequential deeds.
☸ lobho kammanidānasambhavo (A.5.262).

Illustration: sambhavaṃ, arising

The arising of suffering is due to craving,
☸ taṇhā dukkhassa sambhavaṃ (A.2.10).

Comment:

Norman says the alternative reading taṇhaṃ dukkhassa sambhavaṃ ‘probably arose from the inability of the scribes to fit the seeming nominative taṇhā into the structure of the sentence. This problem disappears when we realise that taṇhā is a truncated instrumental = taṇhāya’ (Group of Discourses n.741). This view is supported by the commentary (which says etaṃ dukkhassa sambhavaṃ taṇhāya ādīnavaṃ ñatvā) and also by the usual meaning of sambhava, which is ‘arising’ not ‘origin.’

Illustration: sambhavo, arising

Suffering arises because of attachment. With the destruction of all grasping, there is no arising of suffering.
☸ upadhiṃ paṭicca dukkhamidaṃ sambhoti
sabbūpādānakkhayā natthi dukkhassa sambhavo (Ud.33).

Illustration: sambhavo, arising

Worthless man, have I not in many ways stated that viññāṇa is dependently arisen; and that without necessary conditions there is no arising of viññāṇa
☸ anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ aññatra paccayā natthi viññāṇassa sambhavo ti (M.1.258).

Illustration: sambhava, arising

Knowing the arising and cessation of the world [of phenomena] [according to reality], our minds will be imbued with that perception.
☸ Lokassa sambhavañca vibhavañca ñatvā
taṃ saññā paricitañca no cittaṃ bhavissati (A.5.107).

Illustration: sambhavaṃ, arising

Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality].
☸ Ākiñcaññasambhavaṃ ñatvā nandi saṃyojanaṃ iti
Evametaṃ abhiññāya tato tattha vipassati (Sn.v.1115).

Illustration: sambhavā, arise from

All things arise from the paying of attention.
☸ manasikārasambhavā sabbe dhammā (A.4.339).

Illustration: sambhavo, arisen from

The [absolute] Selfhood is material, composed of the four great material phenomena, and arisen from parents.
☸ attā rūpī cātumahābhūtiko mātāpettikasambhavo (D.1.34).

Illustration: sambhavaṃ, arisen

Previous [karmically consequential deeds] are nullified, and no new [karmically consequential conduct] is arisen;
☸ Khīṇaṃ purāṇaṃ navaṃ natthi sambhavaṃ (Sn.v.235).

Illustration: sambhavaṃ, arisen

―Bhikkhus, do you see, ‘This is brought about?’
☸ bhūtamidan ti bhikkhave passathā ti?

―Yes, bhante

―Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?
☸ tadāhārasambhavan ti bhikkhave passathā ti?

―Yes, bhante (M.1.260).

Illustration: sambhavaṃ, arisen

Demerit generated by his ego, born from his ego, arisen from his ego, crushes the fool like a diamond crushes a hard gem.
☸ Attanā va kataṃ pāpaṃ attajaṃ attasambhavaṃ
Abhimanthati dummedhaṃ vajiraṃ v’asmamayaṃ maṇiṃ (Dh.v.161).

Illustration: sambhavesīnaṃ, those about to arise [into new existence]

Bhikkhus, there are these four kinds of existential nourishment for the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]. What four?
☸ Cattārome bhikkhave āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya (S.2.101).

Comment:

Norman views sambhavesīnaṃ as the future active participle in -esin (Elders Verses I, n.527), to be translated with the words ‘about to.’

Illustration: sambhavā, spiritual maturation

Seven things lead to a layperson’s spiritual ruination
☸ Sattime bhikkhave upāsakassa parābhavā. Katame satta:

• He fails to see the bhikkhus;
☸ bhikkhudassanaṃ hāpeti

Seven things lead to a layperson’s spiritual maturation.
☸ Sattime bhikkhave upāsakassa sambhavā. Katame satta:

He does not fail to see the bhikkhus.
☸ Bhikkhudassanaṃ na hāpeti (A.4.27).

Illustration: sambhavaṃ, individual existence

Then the Blessed One, mindful and fully conscious, at the Cāpāla Shrine relinquished the aspiration for further life.
☸ Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossajji

Then a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky. Then the Blessed One on that occasion spoke this inspired utterance:

Comparing the incomparable with individual existence, the Sage relinquished the aspiration for [renewed] states of individual existence
Tulamatulañca sambhavaṃ
Bhavasaṅkhāramavassajji muni

Finding inward delight, inwardly collected, he shattered individual existence like a shell of armour
Abindi kavacamivattasambhavaṃ ti (Ud.64; S.5.263).

COMMENT

Commentary: Atulañca sambhavan ti nibbānañceva bhavañca.

Illustration: sambhavā, states of individual existence; sambhavaṃ, arisen

States of individual existence are well-known to be without substantial reality, originated, unstable, always driven on. Knowing [that all] this arises from the ego, being mindful, I attained peace.
☸ Sambhavā suviditā asārakā saṅkhatā pacalitā saderitā
Taṃ viditvā-m-ahaṃ attasambhavaṃ santimeva satimā samajjhagan ti (Th.v.260).

Commentary: sambhavā ti bhavā

*Saḷāyatana

Renderings

• cakkhu: eye

• cakkhu: vision

• cakkhu: the visual sense

• rūpāyatana: visible object

• phassāyatanāna: sense

• āyatana: basis of sensation

• saḷāyatana: the six senses

• ajjhattikāni āyatanāni: internal bases of sensation

• bāhirāni āyatanāni: external bases of sensation

• cha ajjhattikāni āyatanāni: the six senses

• cha bāhirāni āyatanāni: the six sense objects

• sabbāyatanehi: the six senses and their objects

Introduction

Internal and external āyatana

There are two groups of sixfold bases of sensation: internal and external.

1) Six internal bases of sensation: the six senses
☸ Cha ajjhattikāni āyatanāni cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ.

2) Six external bases of sensation: the six sense objects
☸ Cha bāhirāni āyatanāni rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ (D.3.243).

Cakkhuṃ=cakkhāyatanaṃ

The scriptures rarely use the term āyatanaṃ in reference to individual senses. Although saḷāyatanaṃ occurs 668 times, cakkhāyatanaṃ occurs just 11 times, and cakkhundriyaṃ occurs 452 times. The shortage of cakkhāyatanaṃ is because cakkhāyatanaṃ is usually abbreviated to cakkhuṃ. The suffix -āyatanaṃ is apparently disposable.

That cakkhuṃ=cakkhāyatanaṃ is proven in several suttas. The Girimānanda Sutta says cakkhuṃ is part of āyatanesu: cakkhuṃ anattā rūpā anattā... mano anattā dhammā anattā ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati (A.5.109). Similar evidence is found in the Parihānadhamma Sutta (S.4.77) and the Chabbisodhana Sutta (M.3.32).

The fuller terms for all six senses is listed in the Sammādiṭṭhi Sutta: cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ (M.1.52).

Āyatanaṃ=phassāyatanānaṃ

But āyatanaṃ is also an abbreviation―for phassāyatanānaṃ. At S.4.44 cakkhuṃ is called paṭhamaṃ phassāyatanaṃ; sotaṃ is dutiyaṃ phassāyatanaṃ; and so on.

So cakkhu’s full name is cakkhusamphassāyatanaṃ. The others are sotasamphassāyatanaṃ ghānasamphassāyatanaṃ jivhāsamphassāyatanaṃ kāyasamphassāyatanaṃ manosamphassāyatanaṃ. These full terms occur just once in the scriptures, in the Dhātuvibhaṅga Sutta (M.3.239).

In this full rendering it is clear that ayatana means ‘basis.’ For example, ‘basis of cakkhusamphassa’ etc. So now let us examine the meaning of cakkhusamphassa.

Cakkhusamphassa: visual sensation

Cakkhusamphassa is explained in the following quote:

• Dependent on cakkhu and visible objects there arises the visual field of sensation. The meeting, the encounter, the concurrence of these three things is called visual sensation.
☸ Cakkhuñca paṭicca rūpe uppajjati cakkhuviññāṇaṃ. Yā kho bhikkhave imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo ayaṃ vuccati bhikkhave cakkhusamphasso (S.4.68).

Thus cakkhusamphassāyatanaṃ would mean ‘basis for visual sensation.’

Terminology: full terms

The full terms of the six āyatanā would therefore be:

• basis for visual sensation
☸ cakkhuṃ or cakkhāyatanaṃ

• basis for auditory sensation
☸ sotaṃ or sotāyatanaṃ

• basis for olfactory sensation
☸ ghānaṃ or ghānāyatanaṃ

• basis for gustatory sensation
☸ jivhā or jivhāyatanaṃ

• basis for tactile sensation
☸ kāyo or kāyāyatanaṃ

• basis for mental sensation
☸ mano or manāyatanaṃ

Terminology: abbreviated

The full terms are unwieldy in practice, and we will instead abbreviate them:

• the visual sense

• the auditory sense

• the olfactory sense

• the gustatory sense

• the tactile sense

• the mental sense

External āyatana: full and concise renderings

The corresponding objects of sensation are the external āyatana (bāhirāni āyatanāni): rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ. These terms are not abbreviations. Therefore, if we again render āyatana as ‘basis,’ then each of the āyatanas are ‘a basis of sensation,’ and the āyatanas can be rendered as:

• visible objects basis of sensation
☸ rūpāyatanaṃ

• mentally known objects basis of sensation
☸ dhammāyatanaṃ (D.3.243).

But the phrase ‘basis of sensation’ is redundant, and so we render the terms as:

• visible objects...
☸ rūpāyatanaṃ...

• mentally known objects
☸ dhammāyatanaṃ

Justifying the plural: visible objects

We have used the word ‘objects.’ The plural case is justified for three reasons:

1) Context supports it.

2) For grammatical reasons, by which it could be singular or plural.

3) By the common occurrence elsewhere of the plural case when the internal bases of sensation are in the singular case. For example:

• dependent on the visual sense and visible objects, the visual field of sensation arises
☸ Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ (M.3.281).

Āyatanāni: renaming the Internal and external bases of sensation

The ‘internal bases of sensation’ can often instead be called ‘the six senses,’ and the ‘external bases of sensation’ can often instead be called ‘the six sense objects.’ For example:

• There are these six senses and their objects rightly explained by the Blessed One who knows and sees [the nature of reality], the Arahant, the Perfectly Enlightened One.
☸ cha kho panimāni āvuso ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni (M.3.32).

• He abides contemplating the voidness of personal qualities in the six senses and their objects.
☸ imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati (D.3.223).

• And what is the noble truth of suffering? One should reply: the six senses.
☸ Katamañca bhikkhave dukkhaṃ ariyasaccaṃ? Cha ajjhattikāni āyatanānītissa vacanīyaṃ (S.5.426).

• ‘The empty village’ represents the six senses.
☸ Suñño gāmoti kho bhikkhave channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ (S.4.174).

• ‘Village-attacking dacoits’ represents the six sense objects.
☸ Corā gāmaghātakāti kho bhikkhave channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ (S.4.174).

Rendering of phrases

Our renderings of terms produces the following phrases:

• In seeing a visible object via the visual sense
☸ cakkhunā rūpaṃ disvā

• In hearing an audible object via the auditory sense
☸ sotena saddaṃ sutvā

• In smelling a smellable object via the olfactory sense
☸ ghānena gandhaṃ ghāyitvā

• In tasting a tasteable object via the gustatory sense
☸ jivhāya rasaṃ sāyitvā

• In feeling a tangible object via the tactile sense
☸ kāyena phoṭṭhabbaṃ phusitvā

• In knowing a mentally known object via the mental sense
☸ manasā dhammaṃ viññāya (D.3.250).

Alternative spellings

In some cases there are alternative Pāli spellings, as follows:

• in seeing a visible object (no alternative)
☸ rūpaṃ disvā

• in hearing an audible object (no alternative)
☸ saddaṃ sutvā

• in smelling a smellable object (three alternatives)
☸ gandhaṃ ghāyitvā; gandhaṃ ghatvā; gandhaṃ ghātvā

• in tasting a tasteable object (two alternatives)
☸ rasaṃ sāyitvā; rasaṃ bhotvā

• in feeling a tangible object (two alternatives)
☸ phoṭṭhabbaṃ phusitvā; phassaṃ phussa (=when touched by a tangible object)

• in knowing a mentally known object (two alternatives)
☸ dhammaṃ viññāya; dhammaṃ ñatvā (S.4.75; Th.v.802; Th.v.814).

Alternative renderings for senses and sense objects

Sometimes suttas refer to the senses as physical organs, and we render them accordingly:

• eye and sights

• ear and sounds

• nose and odours

• tongue and flavours

• body and physical sensations

• mind and mental phenomenona

Two examples where these renderings are appropriate:

1) The ignorant Everyman is

• struck in the eye by pleasing and displeasing sights;

• struck in the ear by pleasing and displeasing sounds;

• struck in the nose by pleasing and displeasing odours;

• struck on the tongue by pleasing and displeasing flavours;

• struck on the body by pleasing and displeasing physical sensations;

• struck in the mind by pleasing and displeasing mental phenomena.
☸ assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi... manasmiṃ haññati manāpāmanāpehi dhammehi (S.4.201).

2) When a bhikkhu has not developed and cultivated mindfulness of the body,
yassa kassaci bhikkhuno kāyagatā sati abhāvitā abahulīkatā

the eye inclines towards pleasing visible objects
☸ cakkhu āviñjati manāpikesu rūpesu

and displeasing visible objects are loathsome
☸ amanāpikassa rūpā paṭikkūlā honti

• ear inclines towards pleasing audible objects

• nose inclines towards pleasing smellable objects

• tongue inclines towards pleasing tasteable objects

• body inclines towards pleasing tangible objects

• mind inclines towards pleasing mentally known objects (S.4.199).

Illustrations

Illustration: cakkhu, eye

There are three eyes. The physical eye, the divine eye, and the eye of penetrative discernment.
☸ Tīṇi cakkhuni maṃsacakkhu dibbacakkhu paññācakkhu (D.3.219).

Illustration: cakkhunā, eye

I see him with my mind as if with my eye
☸ Passāmi naṃ manasā cakkhunā ca (Sn.v.1142).

Illustration: cakkhu, eye

Illnesses of the eye, ear, nose, etc
☸ cakkhurogo sotarogo ghānarogo (A.5.110).

Illustration: cakkhuṃ, vision

While this discourse was being propounded, the uncorrupted, stainless vision of the nature of reality arose within Venerable Koṇḍañña that whatever is of an originated nature is destined to cease.
☸ āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman ti (Vin.1.11-12).

Illustration: cakkhunā, vision

Surveying the world with the vision of a Buddha, I saw beings with much dust in their eyes, and those with little.
☸ addasaṃ kho ahaṃ bhikkhave buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe (M.1.169).

Illustration: cakkhuṃ, vision

Māgandiya, you do not have noble vision by which you might know [spiritual] health and see the Untroubled.
☸ Taṃ hi te māgandiya ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi nibbānaṃ passeyyāsī ti (M.1.510).

Illustration: cakkhuṃ, vision

With purified divine vision surpassing that of men, he sees beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate,
☸ dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate

... and he understands how beings fare according to their deeds.
☸ yathākammūpage satte pajānāti (D.1.82).

Illustration: cakkhuṃ, the visual sense

There are these six senses and their objects rightly explained by the Blessed One who knows and sees [the nature of reality], the Arahant, the Perfectly Enlightened One. Which six?
☸ cha kho panimāni āvuso ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha:

• the visual sense and visible objects
☸ cakkhuṃ ceva rūpā ca

• the auditory sense and audible objects
☸ sotañca saddā ca

• the olfactory sense and smellable objects
☸ ghānañca ghandhā ca

• the gustatory sense and tasteable objects
☸ jivhā ca rasā ca

• the tactile sense and tangible objects
☸ kāyo ca phoṭṭhabbā ca

• the mental sense and mentally known objects
☸ mano ca dhammā ca (M.3.32).

Illustration: cakkhuṃ, the visual sense

When this [wretched human] body has vitality, warmth, and consciousness, then it goes and comes back, stands and sits and lies down, sees a visible object via its visual sense, hears an audible object via its auditory sense, smells a smellable object via its olfactory sense, tastes a tasteable object via its gustatory sense, feels a tangible object via its tactile sense, and knows a mentally known object via its mental sense.
☸ yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca tadā abhikkamati pi paṭikkamati pi tiṭṭhati pi nisīdati pi seyyampi kappeti cakkhunāpi rūpaṃ passati sotenapi saddaṃ suṇāti ghānenapi gandhaṃ ghāyati jivhāyapi rasaṃ sāyati kāyenapi phoṭṭhabbaṃ phusati manasāpi dhammaṃ vijānāti (D.2.338).

Illustration: āyatanāni, senses

There are just six senses, affected through one or other of which the fool experiences pleasure and pain.
☸ saḷevāyatanāni yehi puṭṭho bālo sukhadukkhaṃ paṭisaṃvediyati etesaṃ vā aññatarena (S.2.23-24).

Illustration: saḷāyatana, six senses

• With the origination of the six senses comes the origination of sensation
☸ saḷāyatanasamudayā phassasamudayo

• With the ending of the six senses comes the ending of sensation
☸ saḷāyatananirodhā phassanirodho (M.1.52).

Illustration: āyatanānaṃ, senses

"What is birth? It is the birth, being born, arising, rebirth, appearance of aggregates, acquiring of senses by the various beings in the various classes of beings. This is called birth.
☸ Katamācāvuso jāti: yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho ayaṃ vuccatāvuso jāti (D.2.307).

Illustration: āyatanāni, senses

What are the six mastered senses?
☸ Katamāni ca bhikkhave cha abhibhāyatanāni

In this regard, when a bhikkhu sees a visible object via the visual sense, and there does not arise in him unvirtuous, spiritually unwholesome memories and thoughts conducive to psychological bondage, the bhikkhu should understand that: ‘This sense has been mastered.’ For this has been called a mastered sense by the Blessed One.
☸ Idha bhikkhave bhikkhuno cakkhunā rūpaṃ disvā nūppajjanti pāpakā akusalā sarasaṅkappā saṃyojanīyā. Veditabbametaṃ bhikkhave bhikkhunā abhibhūtametaṃ āyatanaṃ abhibhāyatanaṃ hetaṃ vuttaṃ bhagavatā ti.

The sutta continues

In hearing an audible object via the auditory sense...
☸ Sotena saddaṃ sutvā

In smelling a smellable object via the olfactory sense...
☸ Ghānena gandhaṃ ghāyitvā

In tasting a tasteable object via the gustatory sense...
☸ Jivhāya rasaṃ sāyitvā

In touching a tangible object via the tactile sense...
☸ Kāyena phoṭṭhabbaṃ phusitvā

In knowing a mentally known object via the mental sense...
☸ Manasā dhammaṃ viññāya (S.4.77).

Illustration: sabbāyatanehi, the six senses and their objects

One of purified wisdom who has utterly transcended egocentric conception in regards to things of the past and future, who is free of [bondage to] the six senses and their objects: he would properly fulfil the ideals of religious asceticism in the world.
☸ Atītesu anāgatesu cā pi kappātīto aticca suddhipañño
Sabbāyatanehi vippamutto sammā so loke paribbajeyya (Sn.v.373).

*Sāvajja; Anavajja

Renderings

• anavajja: blamelessness

• anavajja: blameless

• sāvajjā: blameworthy

Illustrations

Illustration: anavajja, blamelessness, blameless

And what is the pleasure of blamelessness? In this regard a noble disciple is endowed with blameless bodily conduct, blameless verbal conduct, and blameless mental conduct.
☸ Katamañca gahapati anavajjasukhaṃ? Idha gahapati ariyasāvako anavajjena kāyakammena samannāgato hoti anavajjena vacīkammena samannāgato hoti anavajjena manokammena samannāgato hoti (A.2.69-70).

Illustration: sāvajjā, blameworthy

That bhikkhu should examine the danger of those thoughts, that they are spiritually unwholesome, blameworthy, and have an unpleasant karmic consequences.
☸ tena bhikkhave bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo itipime vitakkā akusalā itipime vitakkā sāvajjā itipime vitakkā dukkhavipākāti (M.1.119).

Illustration: sāvajjānavajjā, blameworthy blameless

There are spiritually wholesome and spiritually unwholesome factors; blameworthy and blameless factors; inferior and superior factors; and inwardly dark and bright factors with their correlative combinations.
☸ Atthi bhikkhave kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā (S.5.104).

Illustration: sāvajjā, blameworthy

Kālāmas, if you yourselves should consider:
☸ Yadā tumhe kālāmā attanāva jāneyyātha

... “These teachings are unwholesome;
☸ ime dhammā akusalā

... these teachings are blameworthy;
☸ ime dhammā sāvajjā

... you should abandon them.
☸ atha tumhe kālāmā pajaheyyātha (A.1.189).

Illustration: sāvajjā, blameworthy; anavajjaṃ, blameless

Conduct produced from, born of, due to, originated by greed is spiritually unwholesome and blameworthy. It has unpleasant karmic consequences.
☸ Yaṃ bhikkhave lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ. Taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ (A.1.263).

Conduct produced from, born of, due to, originated by non-greed is spiritually wholesome and blameless. It has pleasant karmic consequences.
☸ Yaṃ bhikkhave alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ (A.1.263).

Illustration: sāvajjaṃ, blameworthy

When pacing back and forth he brings about the death of many small beings. What karmic consequence does the Nigaṇṭha Nātaputta describe for him?
so abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana gahapati nigaṇṭho nātaputto kaṃ vipākaṃ paññāpetī ti.

The Nigaṇṭha Nātaputta does not declare what is unintentional as greatly blameworthy.
Asañcetanikaṃ bhante nigaṇṭho nātaputto no mahāsāvajjaṃ paññāpetī ti.

But what if one does it intentionally?
Sace pana gahapati cetetī ti.

Then it is greatly blameworthy.
Mahāsāvajjaṃ bhante hotī ti (M.1.377).

Illustration: sāvajjo, blameworthy

Attachment is moderately blameworthy, and slow to fade away.
☸ rāgo kho āvuso appasāvajjo dandhavirāgī

Hatred is very blameworthy, and quick to fade away.
☸ doso mahāsāvajjo khippavirāgī

Undiscernment of reality is very blameworthy, and slow to fade away.
☸ moho mahāsāvajjo dandhavirāgī ti (A.1.200).

Illustration: anavajjaṃ, blameless

Rag-robes, food gathered on almsround, an abode at the root of a tree, and concentrated urine are:

• Paltry, easily gotten, and blameless.
☸ appañca sulabhañca tañca anavajjaṃ (A.2.27).

*Sāsana

Renderings

• sāsana: training system

• sāsana: call, advice, explanation, or teaching (=anusāsana, in verse)

Introduction

Sāsana in verse: teaching

In verse sāsana is sometimes used as an abbreviation for anusāsana, and so means call, advice, explanation, or teaching. This can be seen in the following quote where sāsanaṃ is equivalent to vacanaṃ, and is also linked to anusāsanī:

• Having heard Paṭācārā’s words and advice... ‘We have done your bidding.’
☸ Tassā tā vacanaṃ sutvā paṭācārāya sāsanaṃ... katā te anusāsanī (Thī.v.119-121).

Illustrations

Illustration: sāsanaṃ, call (=anusāsanaṃ)

‘Bhikkhus, watch the approaching host of devas.’
☸ Devakāyā abhikkantā te vijānātha bhikkhavo

Hearing the Buddha’s call, the bhikkhus vigorously endeavoured to comply.
☸ Te ca ātappamakaruṃ sutvā buddhassa sāsanaṃ (D.2.256).

Illustration: sāsanaṃ, advice (=anusāsanaṃ)

It is well, Blessed One, that, having received your advice, I can thus know who should consume an offering from one like me, and whom I should seek at the time of alms bestowal.
☸ Sādhāhaṃ bhagavā tathā vijaññaṃ yo dakkhiṇaṃ bhuñjeyya mādisassa
Yaṃ yaññakāle pariyesamāno pappuyya tava sāsanaṃ (Sn.v.482).

COMMENT

Commentary: Tava sāsanan ti tava ovādaṃ

Illustration: sāsanaṃ, explanation (=anusāsanaṃ)

Tell us of the distress, dear sir, that befalls one who is applied to sexual intercourse. Having heard your explanation we will train ourselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].
☸ Methunamanuyuttassa vighātaṃ brūhi mārisa
Sutvāna tava sāsanaṃ viveke sikkhissāmase (Sn.v.814).

COMMENT

Commentary: Sutvāna tava sāsanan ti tava vacanaṃ sutvā.

Illustration: sāsanā, teachings (=anusāsanā)

Those before Gotama who explained teachings, saying how things were and how they would be, all that was a matter of hearsay.
☸ Ye me pubbe viyākaṃsu huraṃ gotamasāsanā
Iccāsi iti bhavissati sabbaṃ taṃ itihītihaṃ (Sn.v.1084).

Illustration: sāsanaṃ, teaching (=anusāsanaṃ)

The fool listens to the teaching of the Conqueror with a critical attitude.
☸ Upārambhacitto dummedho suṇāti jinasāsanaṃ (Th.v.360).

Illustration: sāsane, training system

Happy indeed are those human beings honouring the Sublime One, applying themselves to Gotama’s training system, who train in it with diligence.
☸ Sukhitā vata te manujā sugataṃ payirupāsiya
Yuñjaṃ gotama sāsane appamattānusikkhareti (S.1.52).

Illustration: sāsanaṃ, training system

The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome... this is the training system of the Buddhas.
☸ sabbapāpassa akaraṇaṃ kusalassa upasampadā... etaṃ buddhānaṃ sāsanaṃ ... (Dh.v.183).

Illustration: sāsane, training system

Bhante, I have long been one who did not fulfil the training in the Teacher’s training system.
☸ So hi nūnāhaṃ bhante dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin ti (M.1.445).

Illustration: sāsana, training system

Bhikkhus, even if thugs should sever your limbs one by one with a two-handled saw, he whose mind was thereby filled with hatred would not on that account be a practiser of my training system.
☸ Ubhatodaṇḍakena pi ce bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ tatrāpi yo mano padūseyya na me so tena sāsanakaro (M.1.129).

Illustration: sāsanaṃ, training system

The three final knowledges are attained. The Buddha’s training system is not [undertaken] in vain.
☸ Tisso vijjā anuppattā amoghaṃ buddhasāsanaṃ (Thī.v.150).

Illustration: sāsane, training system

Within seven days we were inwardly tamed through your training system, Blessed One.
☸ Sattarattena bhagavā dantāmha tava sāsane (Sn.v.570).

Illustration: sāsanaṃ, training system

‘In one who is applied to sexual intercourse the training system is forgotten and he conducts himself wrongly. This is ignoble of him.
☸ Methunamanuyuttassa mussate vāpi sāsanaṃ
Micchā ca paṭipajjati etaṃ tasmiṃ anariyaṃ (Sn.v.815)

Illustration: sāsane, training system

He should not be negligent in [practising] Gotama’s training system.
☸ sāsane gotamassa na pamajjeyya (Sn.v.993)

Illustration: sāsanaṃ, training system

The three final knowledges are attained. I have fulfilled the Buddha’s training system.
☸ Tisso vijjā anuppattā kataṃ buddhassa sāsanan ti (Th.v.24).

Illustration: sāsane, training system

Under the training system of the Perfectly Enlightened One a good person goes forth [into the ascetic life] with ease
☸ sunikkamo sādhu subuddhasāsane (Th.v.212).

Illustration: sāsane, training system

Apply yourself to the Buddha’s training system.
☸ yuñjatha buddhasāsane (Th.v.256).

Illustration: sāsane, training system

I went forth [into the ascetic life] under the Conqueror’s training system.
☸ pabbajiṃ jinasāsane (Th.v.377).

Illustration: sāsane, training system

He in the training system of the King of Righteousness who has no respect for his companions in the religious life is far from the Untroubled.
☸ Yassa sabrahmacārīsu gāravo nūpalabbhati
Ārakā hoti nibbānā dhammarājassa sāsane (Th.v.389).

*Sītibhūta

Renderings

• sītibhūta: freed from inward distress

Introduction

Summary

Sītibhūta is linked to freedom from taṇhā, rāga, dosa, moha, and āsava, and therefore to freedom from anguish (pariḷāha) and inward torment (pariḍayhati). Although it is commonly rendered ‘become cool,’ and PED calls it ‘tranquillized,’ sītibhūta is better represented by the term ‘freed from inward distress.’

Freedom from taṇhā, suffering, and burning

Sītibhūta is linked to freedom from taṇhā:

• Having removed [the arrow of] craving together with its origin, I am freed from inward distress. I have realised the Untroubled.
☸ samūlaṃ taṇhaṃ abbuyha sītibhūtosmi nibbuto ti (Th.v.298).

It is therefore linked to freedom from sufferings, torments, and anguishes, because they are the products of taṇhā:

• Craving... grows. One’s physical and psychological sufferings, torments, and anguishes increase.
☸ Taṇhā... pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti (M.3.287).

Freedom from rāga, dosa, moha, trouble, anguish, and burning

Sītibhūta is linked to freedom from rāga, dosa, and moha.

• All my attachment is abandoned, my hatred is abolished, my undiscernment of reality is done away with. I am freed from inward distress. I have realised the Untroubled.
☸ Sabbo rāgo pahīno me sabbo doso samūhato
Sabbo me vigato moho sītibhūtosmi nibbuto ti (Th.v.79).

It is therefore linked to freedom from anguish, because that is the product of rāga, dosa and moha:

• Would there not arise in that householder or householder's son anguish of body or mind that are born of attachment... hatred... undiscernment of reality, so that, being tormented by the anguish born of attachment... hatred... undiscernment of reality, he would sleep badly?
☸ Taṃ kimmaññasi kumāra? Api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyāti? (A.1.137).

Freedom from āsava, suffering and burning

Sītibhūta is linked to freedom from āsavas:

• destroyed all perceptually obscuring states. I am freed from inward distress. I have realised the Untroubled.
☸ khepetvā āsave sabbe sītibhūtāmhi nibbutā ti (Thī.v.76).

It is therefore linked to freedom from distress and anguish, because that is the quality of the āsavas.

• Vexatious and anguishing perceptually obscuring states
☸ āsavā vighātapariḷāhā (A.3.245).

Conclusion

We have shown that sītibhūta is linked to freedom from

• sufferings, torments, and anguishes

• inward trouble

• anguish of body or mind

• distress and anguish

It is thus well-represented by the term ‘freed from inward distress.’

Illustrations

Illustration: sītibhūtāsi, freed from inward distress

Your attachment has completely subsided. You are freed from inward distress. You have realised the Untroubled.
☸ Upasanto hi te rāgo sītibhūtāsi nibbutā ti (Thī.v.16).

Illustration: sītibhūtāmhi, freed from inward distress

As I abide in this way, all my attachment is abolished. My [sensuous] passion is annihilated. I am freed from inward distress. I have realised the Untroubled.
☸ Evaṃ viharamānāya sabbo rāgo samūhato
Pariḷāho samucchinno sītibhūtāmhi nibbutā ti (Thī.v.34).

Illustration: sītibhūto, freed from inward distress

Being rid of attachment to sense impression await the inevitable hour, being even in this world freed from inward distress.
☸ So vedayitāsu vītarāgo kālaṃ kaṅkha idheva sītibhūto ti (Th.v.416).

*Sīlabbata

Renderings

• sīlabbata: [noble] observances and practices

• sīlabbata: observances and practices

• subbata: one with noble practices

Overview: Sīlabbata

Sīla

The long description of sīla in the Brahmajāla Sutta shows that sīla wholly involves the refraining from practices. The sutta’s opening and closing sentences related to sīla are included in this quotation:

• What are the mere trifles, the mere trivialities, the mere matters of virtue, that the common man would speak of when speaking in praise of the Perfect One? The ascetic Gotama abandons and refrains from killing... And whereas some ascetics and Brahmanists, living off food given in faith maintain themselves by such base arts and wrong means of livelihood as... practising surgery, practising as a children's doctor, administering medicines, and treatments to cure their after-effects, the ascetic Gotama refrains from these kinds of base arts and wrong means of livelihood.
☸ Katamañca taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya? Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo... yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti seyyathīdaṃ... sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo ti (D.1.4-12).

Vata

Vata, by contrast, involves both the undertaking of and refraining from practices, as this illustration shows:

• At one time there was a naked ascetic living in Vesāli called Kaḷāramaṭṭhuka ... He had undertaken seven rules of practice (vatapadāni):
☸ Tena kho pana samayena acelo kaḷāramaṭṭhuko vesāliyaṃ paṭivasati... tassa satta vatapadāni samattāni samādinnāni honti:

1) For the rest of my life I will be a naked ascetic and will not wear clothes;
☸ Yāvajīvaṃ acelako assaṃ na vatthaṃ paridaheyyaṃ.

2) For the rest of my life I will remain celibate and abstain from sexual intercourse;
☸ Yāvajīvaṃ brahmacārī assaṃ na methunaṃ dhammaṃ paṭiseveyyaṃ.

3) For the rest of my life I will subsist on liquor and meat, abstaining from boiled rice and junket;
☸ Yāvajīvaṃ surāmaṃseneva yāpeyyaṃ na odanakummāsaṃ bhuñjeyyaṃ.

4-7) I will not go beyond the Udena Shrine to the east of Vesāli, the Gotamaka Shrine to the south, the Sattamba Shrine to the west, nor the Bahuputta Shrine to the north.
☸ Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ taṃ nātikkameyyaṃ dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ taṃ nātikkameyyaṃ pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ taṃ nātikkameyyaṃ uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyyanati (D.3.9).

Sīlabbata: pluralising

Sīla and vata together become sīlabbataṃ (singular case), which, like others do, we pluralise (‘observances and practices’):

• Norman: ‘virtuous conduct and vows’ (Sn.v.231).

• Bodhi: ‘rules and vows’ (S.5.118).

• Bodhi: ‘behaviour and observances’ (A.1.225)

Spiritually unwholesome observances and practices

Discarding religious practices

Religious practices that are not in accordance with the Noble One’s training system (ariyassa vinaye) are abandoned by disciples when they first take refuge in the Buddha, when they see that these practices are ineffective or spiritually unwholesome, as the following stories show:

1) Fire veneration: a stain

When Kassapa of Uruvelā and his group of matted-hair ascetic disciples decided to take ordination under the Buddha, they flung into the river their hair, braids, bundles on carrying poles, and fire-venerating implements (Vin.1.32-3). Kassapa explained this action as follows:

‘Brahmanic sacrifices glorify sights and sounds, also flavours, sensuous pleasures, and women.
☸ Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā

‘Recognising that this was a spiritual stain amidst objects of attachment I lost my taste for sacrifices and offerings.’
☸ Etaṃ malan ti upadhīsu ñatvā
Tasmā na yiṭṭhe na hute arañjin ti (Vin.1.36).

2) Sacrifice: demeritorious, spiritually unwholesome

A brahman brought hundreds of bulls, goats, and sheep to the sacrificial post for slaughter and burning. When he asked how to perform the sacrifice so it would be of the greatest benefit, the Buddha said that even in preparing for such a sacrifice, thinking one is making merit, one makes demerit; thinking one is doing what is spiritually wholesome, one is doing what is spiritually unwholesome; thinking one is on the path to heaven, one is on the path to woe.
☸ So puññaṃ karomī ti apuññaṃ karoti. Kusalaṃ karomīti akusalaṃ karoti. Sugatimaggaṃ pariyesāmī ti duggatimaggaṃ pariyesati (A.4.43).

On becoming a lay follower, the brahman released his 2,500 sacrificial animals, saying, ‘May they eat fresh grass, drink cool water, and be cooled by a fresh breeze!’

3) River cleansing: not purifying

The brahman Sundarika Bhāradvāja said “the Bahuka River is reckoned by many to be liberating, it is reckoned by many to be meritorious, and many wash away the demerit they have created in the Bahuka River.”
☸ Mokkhasammatā hi bho gotama bāhukā nadī bahujanassa puññasammatā hi bho gotama bāhukā nadī bahujanassa bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī ti.

The Buddha replied, “a fool may bathe there forever, yet will not purify himself of accumulated demerit.”
☸ Niccampi bālo pakkhanno kaṇhakammo na sujjhati (M.1.39).

On hearing this, the brahman requested ordination as a bhikkhu.

4) River cleansing: not purifying

A brahman told the bhikkhunī Puṇṇikā that whoever, young or old, does a demeritorious deed (pāpakamma pakubbatī) is released from the accumulated demerit by water ablution (dakābhisecanā sopi pāpakammā pamuccati). Puṇṇikā replied that in that case, they’d all go to heaven: all the frogs, turtles, reptiles, crocodiles, and anything else that lives in the water. She said that if rivers could carry off one’s accumulated demerit (pāpaṃ pubbe kataṃ vahuṃ), they would carry off one’s accumulated merit as well (puññampimā vaheyyuṃ). She advised the brahman to stop doing whatever it was that made him always need cleansing (yassa brāhmaṇa tvaṃ bhīto sadā udakamotari tameva brahme mā kāsi) and added "Don’t let the cold hurt your skin (mā te sītaṃ chaviṃ hane).”

The Brahman agreed that he had been following the wrong path, and now had been shown the noble path (kummaggaṃ paṭipannaṃ maṃ ariyamaggaṃ samānayi) (Thī.v.236-251). On becoming a bhikkhu, and being enlightened, he exclaimed:

• Formerly I was Brahmā’s offspring, today I am a true Brahman, a master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.
☸ Brahmabandhu pure āsiṃ ajjamhi saccabrāhmaṇo
Tevijjo vedasampanno sottiyo camhi nahātako ti (Thī.v.251).

Noble observances and practices: ‘noble’ or ‘Noble One’s discipline’

Noble observances and practices

The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices, as the next paragraphs show. This justifies us sometimes rendering sīlabbata as ‘[noble] observances and practices.’

1) Self-mortifying practice: no attainment of noble discernment

Before his enlightenment, the Buddha practised various ascetic practices. For instance, nakedness; remaining standing when eating, urinating and defaecating; licking his hands clean instead of washing them. He tortured himself by either standing continuously, rejecting seats; or by maintaining the squatting position; or by using a bed of spikes; or by bathing in cold water three times daily including the evening. He survived on very small amounts of food, and reached a state of extreme emaciation.

Yet by such conduct and self-mortification he admitted that he did not attain any superhuman attainment of knowledge and vision that was truly noble (uttarimanussadhammā alamariyañāṇadassanavisesaṃ), because he did not attain noble discernment (ariyāya paññāya) which leads to the complete destruction of suffering (sammā dukkhakkhayāya, M.1.81). Later, he was to reflect:

“I am indeed freed from that unpleasant self-mortifying practice. It is good indeed that I am freed from that useless, unpleasant, self-mortifying practice. It is good that, steady and mindful, I have attained enlightenment”
☸ mutto vatamhi tāya dukkarakārikāya. Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya. Sādhu ṭhito sato bodhiṃ samajjhaganti (S.1.103).

2) Going upwards: Noble One’s discipline

There is a brahman practice called ‘going upwards’ (udayagāminiṃ nāma paṭipadaṃ) in which a disciple is told to get up early and walk facing east, and told not to avoid a pit, a precipice, a stump, a thorny place, a village pool, or a cesspool, and told to “expect death wherever you fall. Thus, good man, with the demise of the body at death, you will be reborn in the realm of happiness, in the heavenly worlds.
☸ Yattha pateyyāsi tattheva maraṇaṃ āgaccheyyāsi. Evaṃ tvaṃ ambho purisa kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ uppajjissasīti

The Buddha called this a foolish and stupid practice (bāla gamanametaṃ mūḷhagamanametaṃ) and instead proclaimed the way of going upwards in the Noble One’s training system (ariyassa vinaye udayagāminiṃ paṭipadaṃ paññāpemi). This involves having unshakeable faith in the [perfection of the] Buddha’s [enlightenment]... in the [excellence of the] teaching... in the [excellent qualities of the] community of disciples, and being possessed of the virtues dear to the Noble Ones.
☸ idha bhikkhave ariyasāvako buddhe aveccappasādena samannāgato hoti...Dhamme aveccappasādena samannāgato hoti... Saṅghe aveccappasādena samannāgato hoti... Ariyakantehi sīlehi samannāgato hoti (S.5.361).

3) Purifying rites in the Noble One’s training system

Cunda was a silversmith whose purifying rites involved him touching the ground, cowdung, or grass; venerating fire or the sun; and bathing three times a day. The Buddha said that this was different from the purification in the Noble One’s training system (ariyassa vinaye soceyyaṃ) which, at Cunda's request, he explained meant practising the four ways of right speech, the three ways of right conduct, and being free of greed, ill will, and wrong view [of reality]. He said:

• These ten paths of spiritually wholesome conduct are purified and purifying.
☸ Ime cunda dasa kusalakammapathā suciyeva honti sucikaraṇā ca

• If one who follows these ten paths of spiritually wholesome conduct, gets up early and strokes the ground from his bed, then he is spiritually purified, and if he does not stroke the ground, he is still spiritually purified.
☸ Imehi kho dasahi kusalakammapathehi samannāgato kālasseva uṭṭhahantova sayanambhā paṭhaviṃ cepi āmasati suciyeva hoti. No cepi paṭhaviṃ āmasati suci yeva hoti (A.5.263-268).

4) Venerating and serving: according to the Noble One’s discipline

One early morning, the Buddha met a young brahman named Sigālaka, who, with joined palms, was venerating (namassati) the six directions. The Buddha told him:

• But, young man, that is not how the six directions would be venerated in the Noble One’s training system.
☸ Na kho gahapatiputta ariyassa vinaye evaṃ chaddisā namassitabbā ti.

When Sigālaka asked the Buddha to explain this, the Buddha explained, not how to ‘venerate’ the six directions, but how to ‘cover’ them (paṭicchādī), which he explained meant ‘serving’ the people in one’s life (paccupaṭṭhātabbā) because it is likely that ‘venerating’ was a term that he felt should be used exclusively in relationship to the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples. He told Sigālaka how to properly serve six groups of people: one’s parents, teachers, spouses, friends, servants, and ascetics and Brahmanists, and if one does so, they will tenderly reciprocate (anukampanti). The Buddha said that if one follows this advice, then each direction is made safe, free of fear (khemā appaṭibhayā). This is presumably because one is not developing danger and fear within any relationship. Instead, one is developing three qualities that might summarise the Buddha’s advice to Sigālaka: respect, kindness and dutifulness (D.3.180). At the end of the discourse Sigālaka became a lay disciple.

Noble observances and practices: parenthesis

Because ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices, if necessary, we parenthesise them as such:

• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected...
☸ Yo sīlabbatasampanno pahitatto samāhito
Cittaṃ yassa vasībhūtaṃ ekaggaṃ susamāhitaṃ (A.1.168).

Bhikkhus observances and practices

Bhikkhus observances and practices are divided into

1) the Pātimokkha rules (see The Buddhist Monastic Code, Volume One, by Ṭhānissaro Bhikkhu)

2) Khandhaka rules (see The Buddhist Monastic Code, Volume Two, by Ṭhānissaro Bhikkhu).

Subbata: ‘one with noble practices’

Because we call the arahant’s sīlabbata ‘noble,’ we call subbata ‘one with noble practices’:

• Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. Those with noble practices tame themselves.
☸ Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā ti (Th.v.19).

• Assuming an outward semblance of those with noble practices, insolent, a corrupter of families, impudent, deceitful, unrestrained, mere chaff, living the religious life in disguise, he is a defiler of the Path.
☸ Chadanaṃ katvāna subbatānaṃ pakkhandī kuladūsako pagabbho
Māyāvī asaṃyato palāpo patirūpena caraṃ sa maggadūsī (Sn.v.89).

Adherence to observances and practices: sīlabbataparāmāso

Noble observances are to be practised without attachment. For example, the stream-enterer is ‘possessed of the precepts dear to the Noble Ones’ (ariyakantehi sīlehi samannāgato hoti) which are perfectly fulfilled, but they are not grasped (aparāmaṭṭhehi). Adherence to observances and practices (sīlabbataparāmāso) is one of the five ties to individual existence in the low plane of existence (orambhāgiyāni saṃyojanāni). ‘Adherence’ has two symptoms:

1) Regarding one’s own practices as true, and others’ as false:

• If I, dogmatically grasping and stubbornly adhering, should declare “This alone is true. All else is false,” I will dispute with those of the other two views.’
ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ– idameva saccaṃ moghamaññan ti; dvīhi me assa viggaho (M.1.498).

2) Taking one’s virtue personally. Thus the Samaṇamaṇḍikā Sutta proclaims a virtuous bhikkhu who does not regard virtue as endowed with personal qualities (bhikkhu sīlavā hoti no ca sīlamayo, M.2.27). For discussion on sīlamayo see Glossary sv Atammayo.

Illustrations

Illustration: vatavantaṃ sīlavantaṃ, [perfect in noble] observances and practices

One who is not ill-tempered, who is [perfect in noble] observances and practices, who is free of conceit, inwardly tamed, and bears his final body, he is what I call a Brahman.
☸ Akkodhanaṃ vatavantaṃ sīlavantaṃ anussadaṃ
Dantaṃ antimasarīraṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.624).

COMMENT:

We take vatavantaṃ sīlavantaṃ as sīlabbatasampannaṃ. Norman translates literally ‘possessing vows and virtuous conduct,’ which is not meaningful. Like us, the commentary considers that perfection is implied: Vatantanti dhutavatena samannāgataṃ, catupārisuddhisīlena sīlavantaṃ. The term sīlabbatasampanno occurs at A.1.168. See IGPT sv Sīlabbata.

• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected...
☸ Yo sīlabbatasampanno pahitatto samāhito
Cittaṃ yassa vasībhūtaṃ ekaggaṃ susamāhitaṃ (A.1.168).

Also consider:

• A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;
☸ Na ākappasampanno hoti na vattasampanno (A.3.261).

• A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.
☸ bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī (A.4.352).

*Suñña; Suññatā

Renderings

• suñña: empty

• suñña: desolate

• suñña: void

• suñña: void [of personal qualities]

• suññatā: [the perception of][relative] voidness

• suññatā: the [perception of the] absence [of any abiding phenomena]

• suññatā: the [perception of the] absence [of personal qualities]

• suññato phasso: sensation that is void [of the perception of personal qualities]

• asuññataṃ: state which is not absent

Introduction

Suñña meanings

Often suñña simply means ‘empty’, ‘void’, or ‘desolate’:

• empty village
☸ suññaṃ gāmaṃ (S.4.174).

• desolate forest
☸ suññaṃ araññaṃ (S.1.180).

• That group of non-Buddhist ascetics is void even of one who goes to heaven.
☸ suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenāpīti (M.1.483).

• He knows that ‘This state of perception is void of the perceptions of village and man.’
☸ So suññamidaṃ saññāgataṃ gāmasaññāyā ti pajānāti suññamidaṃ saññāgataṃ manussasaññāyā ti pajānāti (M.3.104-5).

• Whatever house he enters is empty, deserted, and void.
☸ yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya (S.4.174).

• Whatever pot he takes hold of is empty, hollow, and void
☸ yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya (S.4.174).

• This assembly appears empty to me now that Sāriputta and Moggallāna have passed away to the Untroubled-without-residue.
☸ Api ca khvāyaṃ bhikkhave parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu asuññā me sā bhikkhave parisā hoti (S.5.164).

Suñña: void [of personal qualities]

Suñña has a technical sense, meaning ‘void [of personal qualities]’:

• ‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?
☸ suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

‘Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].’
☸ Yasmā ca kho ānanda suññaṃ attena vā attaniyena vā tasmā suñño loko ti vuccati (S.4.54).

Suññatā: three meanings

Suññatā has three meanings:

1) [the perception of][relative] voidness

2) The [perception of the] absence [of any abiding phenomena]

3) The [perception of the] absence [of personal qualities]

We illustrate these as follows:

1) Suññatā: [the perception of][relative] voidness

In the same way, Ānanda, a bhikkhu, not focusing upon the perceptions of village and man, focuses undistractedly on the perception of forest. His mind becomes energised, serene, settled, and intent upon the perception of forest.
☸ evameva kho ānanda bhikkhu amanasikaritvā gāmasaññaṃ amanasikaritvā manussasaññaṃ araññasaññaṃ paṭicca manasikaroti ekattaṃ. Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

He knows that “Whatever states of suffering there are because of the perceptions of village and man are absent. And there is only this amount of suffering, namely the undistracted concentration focused on the perception of forest.”
☸ So evaṃ pajānāti ye assu darathā gāmasaññaṃ paṭicca tedha na santi ye assu darathā manussasaññaṃ paṭicca tedha na santi atthi cevāyaṃ darathamattā yadidaṃ araññasaññaṃ paṭicca ekattan ti.

He knows that “This state of perception is void of the perceptions of village and man. And there is just this state which is not absent, namely the undistracted concentration focused on the perception of forest.”
☸ So suññamidaṃ saññāgataṃ gāmasaññāyā ti pajānāti suññamidaṃ saññāgataṃ manussasaññāyā ti pajānāti atthi cevidaṃ asuññataṃ yadidaṃ araññasaññaṃ paṭicca ekattan ti.

He regards it as void of whatever is not there. Of the remainder, he discerns: “That [absence] being, this [relative voidness] is.”
☸ Iti yaṃ hi kho tattha na hoti tena taṃ suññaṃ samanupassati yaṃ pana tattha avasiṭṭhaṃ hoti taṃ santamidaṃ atthī ti pajānāti.

This is for him the undistorted, pure realisation of [the perception of] [relative] voidness according to reality.
☸ Evam pi’ssa esā ānanda yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati (M.3.104).

2) Suññatā: the [perception of the] absence [of any abiding phenomena]

• There is this abiding discovered by the Perfect One, namely to enter and abide in the [perception of the] absence [of any abiding phenomena] internally, by not focusing upon any abiding phenomenon.
☸ Ayaṃ kho ānanda vihāro tathāgatena abhisambuddho yadidaṃ sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ (M.3.111).

Comment:

Nimitta: abiding phenomenon. An ‘abiding phenomenon,’ is a phenomenon that is regarded as an actual, existing thing instead of an everchanging condition. See Glossary sv Nimitta.

3) Suññatā: the [perception of the] absence [of personal qualities]

And what, bhante, is the liberation [from perceptually obscuring states] through the [perception of the] absence [of personal qualities]?
☸ Katamā ca bhante suññatā cetovimutti

In this regard a bhikkhu, gone to the wilderness, or the root of a tree, or a solitary abode, reflects thus: ‘This is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood.’
☸ Idha bhante bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā itipaṭisaṃcikkhati suññamidaṃ attena vā attaniyena vā (M.1.297-8).

Suññatā: dividing ‘internal’ and ‘external’

When receiving visitors, the Buddha, although unaware of any abiding phenomena internally, perceived abiding phenomena externally through conventional perception, and would therefore be able to properly communicate with visitors:

• There is this abiding discovered by the Perfect One, namely to enter and abide in the [perception of the] absence [of any abiding phenomena] internally, by not focusing upon any abiding phenomenon. And if he is abiding thus, he is visited by bhikkhus, bhikkhunīs, laymen, laywomen, kings and kings’ ministers, and non-Buddhist ascetics and their disciples, then the Perfect One, with his mind mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.
☸ Ayaṃ kho ānanda vihāro tathāgatena abhisambuddho yadidaṃ sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ. Tatra ce ānanda tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena vyantībhūtena sabbaso āsavaṭṭhāniyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti (M.3.111).

Suññato phasso

Suññato phasso occurs twice in the scriptures, and only in this passage:

• When a bhikkhu has emerged from the attainment of the ending of perception and sense impression, sensations of three types affect him:
☸ Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho āvuso visākha bhikkhuṃ tayo phassā phusanti:

1) sensation that is void [of the perception of personal qualities]
☸ suññato phasso

2) sensation that is void of the perception of abiding phenomena
☸ animitto phasso

3) sensation that is void of aspiration
☸ appaṇihito phasso ti (M.1.302).

Illustrations

Illustration: suññatassa, the [perception of the] absence [of personal qualities]

I can attain both states: the [perception of the] absence [of personal qualities], and the [inward collectedness that is focused upon the] unabiding [phenomena], whichever I wish.
☸ Suññatassānimittassa lābhinīhaṃ yadicchakaṃ (Thī.v.46).

Illustration: suññatā, the [perception of the] absence [of any abiding phenomena]

Those discourses spoken by the Perfect One that are profound, profound in meaning, transcendental, connected with the [perception of the] absence [of any abiding phenomena]
☸ ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatā paṭisaṃyuttā (A.1.72).

Illustration: suññato, void [of personal qualities]

He regards whatever phenomena there that are connected with the five aggregates, as unlasting, as intrinsically unsatisfactory, as an illness, as a carbuncle, as a [piercing] arrow, as suffering, as an affliction, as alien, as destined to decay, as void [of personal qualities], as void of personal qualities.
☸ so yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati (M.1.435).

Illustration: suññato, void [of personal qualities]

Being ever mindful, Mogharāja, view the world [of phenomena] as void [of personal qualities]. Having eradicated the notion of there being an [absolute] Selfhood, thus would one overcome death.
☸ Suññato lokaṃ avekkhassu mogharāja sadā sato
Attānudiṭṭhiṃ ūhacca evaṃ maccutaro siyā (Sn.v.1119).

Illustration: suññaṃ, empty; suñña, void [of personal qualities]

He would see an empty village. Whatever house he enters is empty, deserted, and void. Whatever pot he takes hold of is empty, hollow, and void.
So passeyya suññaṃ gāmaṃ: yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya.

‘The empty village’ represents the six senses.
☸ Suñño gāmoti kho bhikkhave channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ

If a wise, capable, intelligent person examines them by way of the eye... by way of the mind, they appear to be empty, hollow, and void [of personal qualities].
☸ Cakkhuto... Manato cepi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati rittakaññeva khāyati tucchakaññeva khāyati suññakaññeva khāyati (S.4.174).

Illustration: suññam, void; asuññataṃ, state which is not absent; suññatā, voidness

He knows that “This state of perception is void of the perceptions of village and man. And there is just this state which is not absent, namely the undistracted concentration focused on the perception of forest.”
☸ So suññamidaṃ saññāgataṃ gāmasaññāyā ti pajānāti suññamidaṃ saññāgataṃ manussasaññāyā ti pajānāti atthi cevidaṃ asuññataṃ yadidaṃ araññasaññaṃ paṭicca ekattan ti.

He regards it as void of whatever is not there. Of the remainder, he discerns: “That [absence] being, this [relative voidness] is.”
☸ Iti yaṃ hi kho tattha na hoti tena taṃ suññaṃ samanupassati yaṃ pana tattha avasiṭṭhaṃ hoti taṃ santamidaṃ atthī ti pajānāti.

This is for him the undistorted, pure realisation of [the perception of] [relative] voidness according to reality..
☸ Evam pi’ssa esā ānanda yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati (M.3.104-5).

*Suññāgāra

Renderings

• suññāgāra: solitary abode

• suññāgāra: solitude

Illustrations

Illustration: suññāgārāni, solitary abodes

These are the roots of trees. These are the solitary abodes. Meditate, bhikkhus. Do not be negligently applied [to the practice].
☸ Etāni bhikkhave rukkhamūlāni etāni suññāgārāni jhāyatha bhikkhave mā pamādattha (S.4.368-373).

Illustration: suññāgāra, a solitary abode

A bhikkhu, gone to the wilderness, or the root of a tree, or a solitary abode.
☸ bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā (M.1.297-8).

Illustration: suññāgāre, solitude

When a bhikkhu is ordained he should not wrongfully claim a superhuman attainment, even wrongfully claiming “I delight in solitude”
☸ antamaso suññāgāre abhiramāmī ti (Vin.1.97).

Illustration: suññāgāra, solitude

Nigrodha the ascetic said:

• The ascetic Gotama's wisdom is struck down by solitude.
☸ Suññāgārahatā samaṇassa gotamassa paññā

• He is out of touch with society.
☸ aparisāvacaro samaṇo gotamo

• He is incapable of conversation.
☸ nālaṃ sallāpāya (D.3.38).

*Subha

Renderings

• subha: loveliness

• subha: lovely objects

• subha: exquisite

• subha: the Exquisite

• asubha: unloveliness

• asubha: unlovely

• subhāsubhaṃ: fair and foul

Introduction

The Exquisite means the Imperturbable

We will show in 8 steps that the Exquisite means fourth jhāna.

1) Meditation on [unlimited] goodwill leads to the Exquisite:

• Bhikkhus, the liberation [from perceptually obscuring states] through [unlimited] goodwill has the Exquisite as its culmination, I declare, for a wise bhikkhu here who has not penetrated to a superior liberation.
☸ Subhaparamāhaṃ bhikkhave mettā cetovimuttiṃ vadāmi idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato (S.5.119).

2) Having a mind that is immeasurable, unlimited, and well developed leads to the Imperturbable:

• How about if I, by transcending the world [of sensuous pleasure] with resolve, were to abide with an awareness that was abundant and enlarged (vipulena mahaggatena cetasā)? Having done so, unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness would not exist. With their abandonment, my mind would become immeasurable, unlimited, and well developed (aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan). Applying himself and frequently abiding in this way, his mind becomes serene through that practice of spiritual development. When there is serenity, he either attains the Imperturbable now, or else he is intent upon discernment.
☸ Yannūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā. Ye pāpakā akusalā manasā abhijjhāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan ti. Tassa evaṃ paṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati (M.2.262).

3) Aniñjita includes fourth jhāna:

• Fourth jhāna I declare, is within the not-unstable.
☸ catutthaṃ jhānaṃ... aniñjitasmiṃ vadāmi (M.1.454-5).

Other jhānas are within the unstable:

He enters and abides in third jhāna. That, I declare, is within the unstable.
☸ tatiyaṃ jhānaṃ upasampajja viharati. Idampi kho ahaṃ udāyi iñjitasmiṃ vadāmi (M.1.454).

4) Āneñjaṃ and aniñjita are synonyms. For example, Sn.v.750-1 says:

• Whatever suffering arises, all of it arises dependent on spiritual instability (iñjitapaccayā)... Therefore having relinquished spiritual instability (ejaṃ vossajja), imperturbable (anejo) and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism (Sn.v.750-1).

5) Therefore, fourth jhāna is part of the Imperturbable.

6) The immaterial states are also part of the Imperturbable:

• And how is a bhikkhu one who has attained the Imperturbable? In this regard, by completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless... By completely transcending the state of awareness of nonexistence, a bhikkhu enters and abides in the state of awareness neither having nor lacking perception.
☸ Kathaṃ ca bhikkhave bhikkhu āneñjappatto hoti? Idha bhikkhave bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati... Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Evaṃ kho bhikkhave bhikkhu āneñjappatto hoti (A.2.184).

However, these immaterial states cannot be called the Exquisite, because in the list of the eight states of refined awareness the Exquisite is clearly separated from the immaterial states. For example, the third and fourth states are:

• One is focused exclusively on the Exquisite. This is the third state of refined awareness
☸ Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

• By completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, one enters and abides in the state of awareness of boundless space where one perceives that space is boundless. This is the fourth state of refined awareness
☸ Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāso ti ākāsanañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho. (D.2.71; M.2.13; A.4.307).

7) In developing mettā, one develops a mind that is abundant, exalted and measureless (cetasā vipulena mahaggatena appamāṇena):

• We shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.
☸ sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti (M.1.126).

8) According to point 2), the qualities of the mind that are aroused in practising mettā would lead the meditator to the Imperturbable i.e. to fourth jhāna. Therefore the Exquisite equals fourth jhāna because [unlimited] goodwill has the Exquisite as its culmination, says point 1).

The divine abidings, the Exquisite, and the immaterial states

The divine abidings have the following points of culmination:

• Mettā: the liberation [from perceptually obscuring states] through [unlimited] goodwill has the Exquisite as its culmination.
☸ subhaparamāhaṃ bhikkhave mettā cetovimuttiṃ vadāmi (S.5.119).

• Karuṇā: the liberation [from perceptually obscuring states] through [unlimited] compassion has the state of awareness of boundless space as its culmination.
☸ ākāsānañcāyatanaparamāhaṃ bhikkhave karuṇā cetovimuttiṃ vadāmi (S.5.120).

• Muditā: the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy has the state of awareness of boundless consciousness as its culmination.
☸ viññāṇañcāyatanaparamāhaṃ bhikkhave muditā cetovimuttiṃ vadāmi (S.5.120).

• Upekkhā: the liberation [from perceptually obscuring states] through [unlimited] detached awareness has the state of awareness of nonexistence as its culmination.
☸ ākiñcaññāyatanaparamāhaṃ bhikkhave upekkhā cetovimuttiṃ vadāmi (S.5.121).

It neatly fits the sequence to consider the Exquisite as fourth jhāna.

Illustrations

Illustration: subha, loveliness/ unloveliness

The phenomenon of loveliness is discernable because of unloveliness.
☸ yāyaṃ bhikkhu subhadhātu ayaṃ dhātu asubhaṃ paṭicca paññāyati (S.2.150).

Illustration: subhā, loveliness

What do you think, bhikkhus? Has her former loveliness and beauty vanished and a wretchedness become evident?
☸ Taṃ kiṃ maññatha bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā ādīnavo pātubhūto ti? (M.1.88).

Illustration: subhaṃ, lovely objects

There are many attractive things in the world, on this wide earth. They distract [the mind], it seems, [by promoting] thoughts of lovely objects that are associated with attachment.
☸ Bahūni loke citrāni asmiṃ paṭhavimaṇḍale
Mathenti maññe saṅkappaṃ subhaṃ rāgūpasaṃhitaṃ (Th.v.674).

COMMENT

Norman argues that saṅkappaṃ should be treated as a plural, based on the presence of saṅkappā in verse 675. In which case, subhaṃ rāgūpasaṃhitaṃ are also plurals.

Illustration: subhaṃ, lovely

To consider the unlovely to be lovely is a perversion of perception.
☸ Asubhe bhikkhave subhan ti saññāvipallāso (A.2.52).

Illustration: asubhaṃ, unlovely

Knowing that what is originated is unlovely, my mind cleaves to nothing at all.
☸ Saṅkhatamasubhan ti jāniya sabbattheva mano na limpati (Thī.v.388).

Illustration: asubhaṃ, unloveliness

Develop the meditation on the unloveliness [of the body].
☸ Asubhaṃ rāhula bhāvanaṃ bhāvehi (M.1.424).

COMMENT

And what, Ānanda, is the perception of the unloveliness [of the body]? In this regard, Ānanda, a bhikkhu reflects that this [wretched human] body from the soles of the feet up, and down from the hair on the crown of the head, covered in skin is full of various foul things. In this [wretched human] body there are head-hairs... urine. Thus he abides contemplating the unloveliness of this [wretched human] body.
☸ Katamācānanda asubhasaññā: Idhānanda bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: atthi imasmiṃ kāye kesā... muttan ti (A.5.109).

Illustration: asubhaṃ, unloveliness

He abides contemplating the unloveliness of the body
☸ asubhānupassī kāye viharati (A.2.155-6).

Illustration: subhaṃ, exquisite

When someone attains the state of refined awareness that is exquisite, he knows that it is exquisite.
☸ yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati subhantveva tasmiṃ samaye pajānātī ti (D.3.34).

Illustration: subhaṃ, exquisite/unlovely

I do not say that when one enters and abides in the state of refined awareness that is exquisite, one knows that everything as unlovely. But rather I say that when one enters and abides in the state of refined awareness that is exquisite, one knows that it is exquisite.
☸ Na kho panāhaṃ bhaggava evaṃ vadāmi: yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati sabbaṃ tasmiṃ samaye asubhanteva pajānātī ti. Evañca khvāhaṃ bhaggava vadāmi: yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati subhantveva tasmiṃ samaye pajānātī ti (D.3.34).

Illustration: subhaṃ, the Exquisite

One is focused exclusively on the Exquisite. This is the third state of refined awareness
☸ Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho (D.2.71; D.2.112; D.3.262; D.3.288; M.2.13; A.4.307).

Illustration: subho, exquisite

A gem, a beryl, exquisite
☸ maṇi veḷuriyo subho (D.1.76).

Illustration: subhaṃ, the Exquisite

Whatever he is attached to, that [for him] is “the Exquisite,” so-called. He calls it Purity. It is there that he sees Perfect Truth.
☸ Yaṃ nissito tattha subhaṃ vadāno suddhiṃvado tattha tathaddasa so (Sn.v.910).

Illustration: subhāsubhaṃ, fair and foul

For long you have wandered the round of birth and death creating fair and foul masquerades. Enough of all that, Maleficent One. You are defeated, Destroyer.
☸ Saṃsaraṃ dīghamaddhānaṃ vaṇṇaṃ katvā subhāsubhaṃ
Alaṃ te tena pāpima nihato tvamasi antakāti (S.1.104).

*Sevati

Renderings

• sevati: to foster

• sevati: to undertake

• sevati: to encounter

• sevati: to assume

• sevati: to pursue

• sevati: to associate with

• sevati: to resort to

• sevati: to touch

• sevati: to make use of

• sevati: to live in

Illustrations

Illustration: sevato, foster

And what assumed individuality causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it?
☸ Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti

If, bhante, an assumed individuality that is hostile is brought into being, unconducive to inner perfection, spiritually unwholesome factors flourish and spiritually wholesome factors fade in him.
savyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti (M.3.52).

Illustration: sevato, undertake

Undertaking what kind of bodily conduct, do spiritually unwholesome factors flourish and spiritually wholesome factors fade?
☸ Kathaṃrūpaṃ sāriputta kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti (M.3.54).

Illustration: sevitabbaṃ, undertake

If one wishes to protect oneself, one should undertake the basic practice of mindfulness.
☸ Attānaṃ bhikkhave rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ.

If one wishes to protect others, one should undertake the basic practice of mindfulness.
☸ Paraṃ rakkhissāmī ti satipaṭṭhānaṃ sevitabbaṃ (S.5.169).

Illustration: sevati, undertake

There are three opportunities for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.
☸ Tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati ti (M.3.221).

Illustration: sevato, encounter

He mindfully conducts himself in such a way that when knowing a mentally known object or encountering a sense impression [within himself], [attachment] is exhausted not built up.
☸ Yathāssa vijānato dhammaṃ sevato vāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato (S.4.76).

Illustration: sevato, assuming

Assuming what attitude do spiritually unwholesome factors flourish and spiritually wholesome factors fade?
☸ kathaṃrūpaṃ bhante saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti

In this regard, some person is

• greedy and abides with a greedy attitude
☸ idha bhante ekacco abhijjhālu hoti abhijjhāsahagatāya saññāya viharati

• unbenevolent and abides with an unbenevolent attitude
☸ vyāpādavā hoti vyāpādasahagatāya saññāya viharati

• malicious and abides with a malicious attitude.
☸ vihesavā hoti vihesāsahagatāya saññāya viharati (M.3.51).

Illustration: sevitabbaṃ, pursue

Lord of the Devas, I declare that visible objects known via the visual sense are of two kinds: the kind to be pursued, and the kind to be avoided.
☸ Cakkhuviññeyyaṃ rūpampāhaṃ devānaminda duvidhena vadāmi sevitabbampi asevitabbampī ti (D.2.281).

Illustration: sevitabbaṃ, pursue

‘Bhante, whatever object perceived by the eye, if its pursuit leads to the increase of spiritually unwholesome factors and the decrease of spiritually wholesome factors, that is not to be pursued.
☸ Yathārūpaṃ bhante cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī ti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ (M.3.56).

Illustration: sevitabbo, associated with

Therefore this kind of person should be passively observed, not associated with, followed, and honoured’
☸ tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo (A.1.126-7).

Illustration: sevitabbaṃ, associate with

Bhante, such persons when associated with that cause spiritually unwholesome factors to flourish and spiritually wholesome factors to fade should not be associated with. But such persons when associated with that cause spiritually unwholesome factors to fade and spiritually wholesome factors to flourish should be associated with.
☸ Yathārūpaṃ bhante puggalaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti evarūpaṃ puggalaṃ na sevitabbaṃ. Yathārūpañca kho bhante puggalaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Evarūpaṃ puggalaṃ sevitabbaṃ (M.3.59).

Illustration: sevato, resort to

Resorting to lonely abodes.
☸ rittāsanaṃ sayanaṃ sevato (Sn.v.963).

Illustration: sevitā, resorted to

The mountains are resorted to by seers.
☸ nagā isibhi sevitā (Th.v.1065).

Illustration: sevitaṃ, touched

Just as a blue lotus in full blossom arisen from the water is untouched by men, likewise you, O practitioner of the religious life, will reach old age with your limbs untouched by men.
☸ Uppalaṃ v’udakā samuggataṃ suphullam amanussa sevitaṃ
Evaṃ tuvaṃ brahmacārinī sakesu aṅgesu jaraṃ gamissasi (Thī.v.379).

Illustration: sevitabbaṃ, make use of

Whatever kind of robe when made use of spiritually unwholesome factors flourish and spiritually wholesome factors fade, such robes should not be made use of. Whatever kind of robe when made use of spiritually unwholesome factors fade and spiritually wholesome factors flourish, such robes should be made use of.
☸ Yathārūpaṃ bhante cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti. Kusalā dhammā parihāyanti. Evarūpaṃ cīvaraṃ na sevitabbaṃ. Yathārūpañca kho bhante cīvaraṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Evarūpaṃ cīvaraṃ sevitabbaṃ (M.3.59).

Illustration: sevitabbaṃ, lived in

Whatever country when lived in spiritually unwholesome factors flourish and spiritually wholesome factors fade, such a country should not be lived in. Whatever country when lived in spiritually unwholesome factors fade and spiritually wholesome factors flourish, such a country should be lived in.
☸ Yathārūpaṃ bhante janapadaṃ sevato akusalā dhammā abhivaḍḍhanti. Kusalā dhammā parihāyanti. Evarūpaṃ janapadaṃ na sevitabbaṃ. Yathārūpañca kho bhante janapadaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Evarūpaṃ janapadaṃ sevitabbaṃ (M.3.59).

*Sottiya

Renderings

• sottiya: fully versed in Vedic scriptural knowledge

• sottiya: fully versed in profound knowledge

Introduction

Etymologically: hearing

Sottiyo is linked to Vedic śrotas, ‘hearing.’

Brahmans: academic mastery

For Brahmanists and students, sottiyo meant academic mastery of the three Vedas:

• Fully versed in Vedic scriptural knowledge, perfect in Vedic scriptural knowledge,
☸ Sottiyo vedasampanno (Th.v.1170-1).

Buddhists: arahantship

For Buddhists sottiyo implies arahantship: ‘fully versed in profound knowledge,’ which is defined in different ways. For example:

• One who has heard and fully understood the whole teaching... they call him fully versed in profound knowledge.
☸ Sutvā sabbadhammaṃ abhiññāya loke... sottiyo ti (Sn.v.534).

For further definitions, see Illustrations.

Teaching purposes: flow

For teaching purposes the Buddha sometimes linked sottiyo to srotas, stream or flow, the root of the word ‘rinsed.’ For example:

• Through the rinsing away of seven things a bhikkhu is fully versed in profound knowledge.
☸ sattannaṃ bhikkhave dhammānaṃ nissutattā sottiyo hoti (A.4.145).

Illustrations

Illustration: sottiyo, fully versed in profound knowledge

Formerly I was Brahmā’s offspring, now I am a Brahman indeed,
☸ Brahmabandhu pure āsiṃ so idānimhi brāhmaṇo

A master of the three final knowledges, fully versed in profound knowledge, one who is blessed with profound knowledge, spiritually cleansed.
☸ Tevijjo sottiyo camhi vedagū camhi nahātako ti (Thī.v.290).

Illustration: sottiyo, fully versed in profound knowledge

In what way is a bhikkhu one fully versed in profound knowledge?
☸ Kathañca bhikkhave bhikkhu sottiyo hoti?

Unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death are rinsed away from him
☸ Nissutāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇīyā (M.1.280).

Illustration: sottiyo, fully versed in profound knowledge

Through the rinsing away of seven things a bhikkhu is fully versed in profound knowledge.
☸ sattannaṃ bhikkhave dhammānaṃ nissutattā sottiyo hoti

1) the view of personal identity is rinsed away from him.
☸ sakkāyadiṭṭhi nissutā hoti

2) doubt [about the excellence of the teaching] is rinsed away from him.
☸ vicikicchā nissutā hoti

3) adherence to observances and practices is rinsed away from him.
☸ sīlabbataparāmāso nissuto hoti

4) attachment is rinsed away from him.
☸ rāgo nissuto hoti

5) hatred is rinsed away from him.
☸ doso nissuto hoti

6) undiscernment of reality is rinsed away from him.
☸ moho nissuto hoti

7) self-centredness is rinsed away from him.
☸ māno nissuto hoti (A.4.145).

Illustration: sottiyo, fully versed in Vedic scriptural knowledge

• Even if one obtained a hundred lifetimes repeatedly amongst human beings, all of them as a brahman, and was fully versed in Vedic scriptural knowledge, perfect in Vedic scriptural knowledge,
☸ Yo ca jātisataṃ gacche sabbā brāhmaṇajātiyo
Sottiyo vedasampanno manussesu punappunaṃ.

... And was a scholar [of the sacred texts], a master of the three Vedas, one would not deserve a fraction of the respect that is due [to Venerable MahāKassapa].
☸ Ajjhāyako pi ce assa tiṇṇaṃ vedānaṃ pāragū
Etassa vandanāyetaṃ kalaṃ nāgghati soḷasiṃ (Th.v.1170-1).

H

*Hetu

Renderings

• hetu: conditionality

• hetu: conditionally

• hetu: indispensible condition

• hetu: cause

• hetu: on account of

• hetu: due to

• hetu: for the sake of

• taṃ kissa hetu: for what reason?

• sahetudhamma: the conditioned nature of reality

Introduction

Conditionality not causality

The Buddha’s teachings primarily concern conditionality not causality. Hence we render hetu as ‘cause’ only when it means ‘reason,’ where it is often linked to paccayo:

• Eight causes and reasons for the ruination of families:
☸ Aṭṭha kho gāmaṇī hetu aṭṭha paccayā kulānaṃ upaghātāya (S.4.324).

• This is the cause and reason for some beings here not realising the Untroubled in this lifetime.
☸ Ayaṃ kho āvuso ānanda hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti (A.2.167).

• Bhante, what is the cause and reason for the Perfect One being sometimes disposed to explain the teaching, and sometimes not?
☸ Ko nu kho bhante hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātīti (A.4.337).

Conditionality

The Buddha’s teachings primarily concern conditionality not causality. Saying that ‘Dependent on birth, there arises old-age-and-death (S.2.1) does not mean that birth causes old-age-and-death, but that birth is old-age-and-death’s indispensible condition.

The abstract formula of dependent origination

Conditionality is summarised in the abstract formula of dependent origination:

• When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.
☸ iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati (S.2.70).

Illustrations

Illustration: hetu, conditionality; conditionally

Conditionality will be clearly seen by me, as well as conditionally arisen phenomena
☸ Hetuca me sudiṭṭho bhavissati hetusamuppannā ca dhammā (A.3.444).

Illustration: hetu, conditionality

Since there is indeed conditionality, one who has the dogmatic view ‘There is no conditionality’ has a wrong view [of reality].
☸ Santaṃyeva kho pana hetu natthi hetū'tissa diṭṭhi hoti. Sāssa hoti micchādiṭṭhi (M.1.408).

Comment:

The previous passage says:

• There is an indispensible and necessary condition for the spiritual defilement of beings; beings are spiritually defiled due to an indispensible or necessary condition
☸ atthi hetu atthi paccayo sattānaṃ saṅkilesāya sahetu sappaccayā sattā saṅkilissanti (M.1.407).

Illustration: hetuṃ, indispensible condition

Of those phenomena arisen from an indispensible condition, the Perfect One speaks of their indispensible condition and of their ending. Such is the doctrine of the Great Ascetic.
☸ Ye dhammā hetuppabhavā tesaṃ hetuṃ tathāgato āha
Tesañca yo nirodho evaṃvādi mahāsamaṇo ti (Vin.1.40).

Illustration: hetuso, indispensible condition

The Perfect One discerns according to reality the karmic consequence of deeds undertaken in the past, future, or present, with the causal basis and indispensible condition.
☸ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti (M.1.70).

Comment:

‘Causal basis’ means the ‘reason’ for karmic consequences.

Illustration: hetu, indispensible conditions

Unvirtuous, spiritually unwholesome factors arise with indispensible conditions, not without indispensible conditions.
☸ Sahetukā bhikkhave uppajjanti pāpakā akusalā dhammā no ahetukā. Tasseva hetussa pahānā evaṃ te pāpakā akusalā dhammā na honti (A.1.82).

Also:

... with grounds
☸ sanimittā bhikkhave uppajjanti pāpakā akusalā dhammā no animittā

... with a source
☸ sanidānā bhikkhave uppajjanti pāpakā akusalā dhammā no anidānā

... with necessary conditions
☸ sappaccayā bhikkhave uppajjanti pāpakā akusalā dhammā no appaccayā (A.1.82).

Illustration: hetu, indispensible condition

Therefore, this is the indispensible condition, the source, the origin, the necessary condition of grasping, namely craving.
☸ Tasmātihānanda eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa yadidaṃ taṇhā (D.2.58).

Illustration: hetu, indispensible condition

Which two things are hard to fathom?
☸ Katame dve dhammā duppaṭivijjhā?

The indispensible and necessary conditions for the spiritual defilement and purification of beings.
☸ Yo ca hetu yo ca paccayo sattānaṃ saṅkilesāya yo ca hetu yo ca paccayo sattānaṃ visuddhiyā (D.3.273-4).

Illustration: hetu, indispensible condition

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.
☸ Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya (M.3.17).

Illustration: hetu, cause

Eight causes and reasons for the ruination of families:
☸ Aṭṭha kho gāmaṇī hetu aṭṭha paccayā kulānaṃ upaghātāya

Families are ruined due to the king, thieves, fire, flooding, things getting lost, mismanagement, a squanderer in the family, unlastingness.
☸ rājato... corato... aggito... udakato vā kulāni upaghātaṃ gacchanti... nihitaṃ vā nādhigacchanti... duppayuttā vā kammantaṃ jahanti... kulānaṃ vā kulaṅgāro uppajjati yo te bhoge vikirati vidhamati viddhaṃseti aniccatāyeva aṭṭhamī ti (S.4.324).

Illustration: hetu, cause

Beings do not know according to reality that:

1) This perception/ mental image leads to worsening.
☸ imā hānabhāgiyā saññā ti yathābhūtaṃ nappajānanti

2) This perception/ mental image leads to stasis.
☸ Imā ṭhitibhāgiyā saññā ti yathābhūtaṃ nappajānanti.

3) This perception/ mental image leads to distinction.
☸ Imā visesabhāgiyā saññā ti yathābhūtaṃ nappajānanti

4) This perception/ mental image leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality].
☸ Imā nibbedhabhāgiyā saññā ti yathābhūtaṃ nappajānanti

This is the cause and reason for some beings here not realising the Untroubled in this lifetime.
☸ Ayaṃ kho āvuso ānanda hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti (A.2.167).

Comment:

‘The profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality]’: Nibbijjhati means ‘to pierce,’ which we call ‘to profoundly understand.’ At S.5.88 nibbijjhati is linked to padāleti (to destroy), and to lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ.

Illustration: hetu, cause

Bhante, what is the cause and reason for the Perfect One being sometimes disposed to explain the teaching, and sometimes not?”
☸ Ko nu kho bhante hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātīti

(1) “When, Puṇṇiya, a bhikkhu is endowed with faith but does not approach him, the Perfect One is not disposed to explain the teaching.
☸ Saddho ca puṇṇiya bhikkhu hoti no ca upasaṅkamitā. Neva tāva tathāgataṃ dhammadesanā paṭibhāti.

(2) But when a bhikkhu is endowed with faith and approaches him, the Perfect One is disposed to explain the teaching.
☸ Yato ca kho puṇṇiya bhikkhu saddho ca hoti upasaṅkamitā ca. Evaṃ tathāgataṃ dhammadesanā paṭibhāti (A.4.337).

Illustration: hetu, on account of

Venerable Sāriputta said that where there is the acquiring of a [particular] state of individuality in which one’s own intentional effort has effect, not another person’s, there is a passing away of beings from that group on account of their own intentional effort
☸ attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti (A.2.159).

Illustration: hetu, on account of

Ānanda, when there is the body, then on account of bodily intentional effort, pleasure and pain arise for oneself;
☸ Kāye vā hānanda sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ

Illustration: hetu, on account of

On account of sensuous pleasures, due to sensuous pleasures, as a consequence of sensuous pleasures, simply on account of sensuous pleasures they misconduct themselves by way of body, speech, and mind.
☸ kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti (M.1.87).

Illustration: hetu, due to

Householders, it is due to unrighteous conduct, due to unvirtuous conduct that some beings here, with the demise of the body at death, are reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell.
☸ Adhammacariyā visamacariyā hetu kho gahapatayo evamidhekacce sattā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti (M.1.285).

Illustration: hetu, for the sake of

It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.
☸ na kho panā'haṃ cīvarahetu... piṇḍapātahetu... senāsanahetu... itibhavābhavahetu agārasmā anagāriyaṃ pabbajito (A.1.147).

Illustration: taṃ kissa hetu, for what reason?

The small beings in the ocean that could not easily be impaled on stakes would be even more numerous than this. For what reason? Because of the minuteness of their bodily forms.
☸ Ato bahutarā kho bhikkhave mahāsamudde sukhumakā pāṇā ye na sukarā sūlesu āvuṇituṃ. Taṃ kissa hetu: sukhumattā bhikkhave attabhāvassa (S.5.442).

Illustration: sahetudhammaṃ, the conditioned nature of reality

When profound truths become manifest to the vigorous, meditative Brahman,
☸ Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa

... then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.
☸ Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti (Ud.1).

Illustrated Glossary of Pāli Terms

By Varado Bhikkhu

*Introduction

Glossary: methodology

This Glossary was originally conceived of as a way of supporting my own translations. Preparing it first of all involved gathering all instances of words in question together with their contexts. It would then usually become clear that words carried different meanings in different contexts. This was in accordance with the findings in Pāli dictionaries, which rarely consist of an explanation by a single word. The excerpts I found could then be divided into groups accordingly. Finding the correct English term for Pāli words when they are grouped on the same page turned out to be altogether easier than working with single passages or sentences and experimenting with terms in one’s head. By following this method, and sorting and resorting groups of quotes over days, months, or even years, continuously applying the find-and-replace tool, shifting backwards and forwards nearly two million words, it eventually confirmed or denied choices of my original renderings, and led to increasing confidence in my findings. Such a system of translation is only possible with computer leverage. With computers, Pāli studies have entered a new era.

Occam’s Razor

One of my guiding principles has been, having divided quotations into groups, to minimise the number of these groups and word renderings. This is in accordance with the ‘principle of parsimony’ (Occam's Razor), the principle that ‘entities should not be multiplied needlessly; the simplest of two competing theories is to be preferred’ (WordWeb).

Targeting the problematic and curious

One could follow this method to the end, researching each and every word in the scriptures, but my interest was primarily in the 300 words presented here, targeting the problems and curiosities of Buddhism. Some terms, like viññāṇa or saṅkhārā are genuinely important. Some are long-standing puzzles, like ādiccabandhu and aṇḍabhūto and tathāgata―the ‘gnawn bones of exegisis,’ says Mrs. Rhys Davids. I was unwilling to test the limits of the reader’s patience, therefore over 100 words I researched, I have not presented. These other words are useful for hardcore translators, but of no substantial interest to anyone else.

My research inevitably drew me into fields of controversy, for example in treating the word āsava as an uncountable noun, as indeed the suttas treat it. For example, the scriptures ask:

• And what is āsavo?
☸ katamo panāvuso āsavo

The answer is:

• There are these three āsavas:
☸ Tayo’me āvuso āsavā (M.1.55).

This automatically bars countable nouns like ‘canker’ or ‘taint.’ But ‘pollution,’ for example, is uncountable, and so is ‘perceptual obscuration,’ our preferred term, which we discuss sv Āsava.

Coded Pāli

One of my repeated discoveries has been that many Pāli terms are effectively in code. For instance nirodho is commonly translated as ‘cessation.’ But cessaton of what? Vimutti is translated as ‘liberation.’ But liberation from what? The important terms that are coded in this way are:

1) vimutti: liberation from āsava

2) nirodha: ending of saṅkhārā

3) virāga: non-attachment to saṅkhārā

‘The scriptures’: working definition

The database of this Glossary is just twenty-seven of the volumes of the Pāli Canon. I call these twenty-seven volumes ‘the scriptures.’

• Dīgha Nikāya, 3 volumes

• Majjhima Nikāya, 3 volumes

• Saṃyutta Nikāya, 5 volumes

• Aṅguttara Nikāya, 5 volumes

• Khuddaka Nikāya, 7 volumes (Dhammapada, Udāna, Itivuttaka, Suttanipāta, Theragāthā, and Therīgāthā. Jātaka verses should also be included).

• Vinaya Piṭaka, 4 volumes

The decision to concentrate on these volumes is not without support. Abeynayake says: ‘The Khuddaka Nikāya can be easily divided into two strata, one being early, the other being late. The Suttanipāta, Itivuttaka, Dhammapada, Theragāthā, Therīgāthā, Udana and Jataka [verses] belong to the early strata. The [other] texts... can be categorised in the later stratum’ A textual and historical analysis of the Khuddaka Nikāya (Colombo, 1984).

Bodhi partly agrees, too. He says the style and contents of the early Khuddaka texts ‘suggest they are of great antiquity.’ The other texts, including the Paṭisambhidāmagga and the two Niddesas, ‘represent the standpoint of the Theravāda School and thus must have been composed during the period of Sectarian Buddhism when the early schools had taken their separate paths of doctrinal development (In the Buddha’s Words, Wisdom 2005, p.146-7).

Pāli database

The Pāli database for this Illustrated Glossary is the digital edition of the Sri Lanka Buddha Jayanti Tripiṭaka (http:// jbe.gold.ac.uk/palicanon.html). Because proofreading for this edition is incomplete I have also referred to the Vipassana Research Institute’s Chaṭṭha Saṅgāyana Tipiṭaka 4.0, and to the Pāli Text Society editions.

Steep learning curve

I have been unsparing in my review of the chosen words, the translations of many of which have stood unchallenged for over a century. For readers content with these venerable terms, my work cannot possibly be aimed to please them. The problem is not just in my reviewing occasional English terms for Pāli words, as all translators do, but in the relentless combination of such changes. This will be a challenge not only for the reader. The instinct to reject the unfamiliar stands against an easy acceptance of this Glossary and of my studies. Nonetheless, those who persist in studying the material here, will, I hope, find the treasures I have found myself.

Bhikkhu Varado

Sri Lanka, Vassa 2017

Bibliography

Translators and editors

• Ānandajoti Bhikkhu: www. ancient-buddhist-texts.net

• Bodhi Bhikkhu: Middle Length Discourses of the Buddha (Wisdom, 1995); Connected Discourses of the Buddha (Wisdom, 2000); Numerical Discourses of the Buddha (Wisdom, 2012).

• Geiger W., A Pāli Grammar (Pāli Text Society 1994)

• Hare E.M: Gradual Sayings (Pāli Text Society, 1932-4).

• Horner I.B.: Books of Discipline (Pāli Text Society, 1938-1952); Middle Length Sayings (Pāli Text Society, 1954-1959).

• Ireland, J.D: The Udāna and the Itivuttaka (Buddhist Publication Society, 1997).

• Norman K.R: Group of Discourses (Pāli Text Society, 2006) and Elders’ Verses I and II (Pāli Text Society, 1971, 1989).

• Rhys Davids T.W.: Dialogues of the Buddha (Pāli Text Society, 1899).

• Rhys Davids T.W. & W. Stede: Pāli-English Dictionary (Pāli Text Society, 1905).

• Ṭhānissaro Bhikkhu: Access to Insight website (www. accesstoinsight.org).

• Walshe M.O’C: Long Discourses of the Buddha (Wisdom, 1987)

• Warder A.K., Introduction to Pāli (Pāli Text Society 2001)

• Woodward F.L: Gradual Sayings (Pāli Text Society, 1932-6).

Organisations

• Access to Insight for www. accesstoinsight.org.

• Sri Lanka Tripiṭaka Project and the Journal of Buddhist Ethics for the free public-domain digital edition of the Sri Lanka Buddha Jayanti Tripiṭaka.

• Vipassana Research Institute: Chaṭṭha Saṅgāyana CD-ROM (www. vri.dhamma.org) and Chaṭṭha Saṅgāyana Tipiṭaka 4.0).

Abbreviations

Pāli references

Pāli references are to the volume and page number of the Pāli Text Society editions. These references are also to be found in the digital edition of the Sri Lanka Buddha Jayanti Tripiṭaka (BJT), and also in the Vipassana Research Institute Chaṭṭha Saṅgāyana version (VRI). But in this Glossary, references to the Dhammapada, Suttanipāta, Theragāthā and Therīgāthā are marked as either verse numbers or page numbers. For example, ‘Sn.p.1’ or ‘Sn.v.1.’

The following abbreviations are used:

• D: Dīgha Nikāya

• M: Majjhima Nikāya

• S: Saṃyutta Nikāya

• A: Aṅguttara Nikāya

• Dh: Dhammapada

• Ud: Udāna

• It: Itivuttaka

• Sn: Suttanipāta

• Th: Theragāthā

• Thi: Therīgāthā

• Vin: Vinaya Piṭaka

Translations

The following abbreviations are used:

• BD: Books of Discipline, translation of Vinaya Piṭaka by I.B. Horner.

• BS: the Buddha’s Sayings, translation of Itivuttaka by J.D. Ireland.

• CDB: Connected Discourses of the Buddha, translation of the Saṃyutta Nikāya by B. Bodhi.

• DB: Dialogues of the Buddha, translation of Dīgha Nikāya by T.W. Rhys Davids

• EVI and EVII: Elders’ Verses I and II, translation of Theragāthā and Therīgāthā by K.R. Norman

• GD, Group of Discourses, translation of Suttanipāta by K.R. Norman

• GS, Gradual Sayings, translation of Aṅguttara Nikāya by E.M. Hare and F.L. Woodward.

• IUB: Inspired Utterances of the Buddha, translation of Udāna by J.D. Ireland

• LDB: Long Discourses of the Buddha: translation of Dīgha Nikāya by M.O’C. Walshe

• MLDB: Middle Length Discourses of the Buddha, translation of Majjhima Nikāya by B. Bodhi.

• MLS: Middle Length Sayings, I.B. Horner’s translation of the Majjhima Nikāya.

• NDB: Numerical Discourses of the Buddha, translation of the Aṅguttara Nikāya by B. Bodhi.

• UAI: The Udana and the Ittivuttaka, translation by J.D. Ireland.

Dictionaries and Grammar Books

The following abbreviations are used:

• BDPPN: Buddhist Dictionary of Pāli Proper Names by Malalasekara (Pāli Text Society, 1937-8).

• DOP: A Dictionary of Pāli by M. Cone (Pāli Text Society, 2001).

• PED: Pāli-English Dictionary by T.W. Rhys Davids & W. Stede (Pāli Text Society).

• PGPL: A Practical Grammar of the Pāli Language by Duroiselle, C. (Buddha Dharma Education Association, 1997).

• SED: Sanskrit-English Dictionary by Monier-Williams M., 1960 (University Press, Oxford).

Grammar Resources

• Duroiselle, C.: A Practical Grammar of the Pāli Language, Buddha Dharma Education Association, 1997.

• Warder, A.K.: Introduction to Pāli (Pāli Text Society, 2001).

• Geiger, W., A Pāli Grammar, Pāli Text Society, 1994.

• Ñāṇatusita Bhikkhu: Grammar Sheets, Kandy, 2005.