My Translations from "Pali Buddhist Texts"

My independent translation of the excerpts from the Tipiṭaka in Pali Buddhist Texts Explained to the Beginner, Rune E A Johansson, Curzon Press, Copenhagen, Scandinavian Institute of Asian Studies Monograph Series, Third Edition, 1981.

1. EXPERIENCE IS THE ONLY CRITERION

Mahātaṇhāsaṅkhayasutta MN 38 PTS 1.257–1.271 (Majjhima Nikaya I 265):

24.6 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.9 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.11 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.12 “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
🔼(apinu) 🤘①⨂(tvaṃ) 🚹⓪⨂(bhikkhu) 🔼(evaṃ) 🚹①⨂(jānanta) 🔼(evaṃ) 🚹①⨂(passanta) 🚻①⨂(ya) 🚻①⨂(ta) 🚹①⨂(puthusamaṇabrāhmaṇā) 🔼(vata) 🚻①⨂(kotūhalamaṅgala) 🚻①⨂(ta) 🔼(sārato) ⏯🤘⨂(paccāgacchati)
are? | youse | bhikkhave | thus | knowing | thus | seeing | whatever | that | various religious practitioners | certainly | noisy debates and auspicious ceremonies | that | as essential/valuable | will return to
Thus knowing and thus seeing, bhikkhave, will you return to whatever (you regarded as) valuable, such as various religious practitioners, noisy debates and auspicious ceremonies?

24.13 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.14 “Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.
🔼(nanu) 🚹⓪⨂(bhikkhu) 🔼(yadeva) 🤘⑥⨂(tvaṃ) 🚻①⨀(sāma) 🚻①⨀(ñāta) 🚻①⨀(sāma) 🚻①⨀(diṭṭha) 🚻①⨀(sāma) 🚻①⨀(vidita) , 🔼(tadeva) 🤘①⨂(tvaṃ) ⏯🤘⨂(vadati)
surely? | bhikkhave | whatever | of you | oneself | known | oneself | seen | experienced , that very thing | you | will say
Would you say whatever amongst you that you have known by yourselves, seen by yourselves, experienced by yourselves?

24.15 “Evaṁ, bhante”.
🔼(evaṃ) 🚹⓪⨀(bhavant)
yes | Bhante
Yes, Bhante.

25.1 “Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.
🚹①⨀(sādhu) 🚹⓪⨂(bhikkhu) 🚹①⨂(upanīta) 🔼(kho) 👆③⨀(ahaṃ) 🤘①⨂(tvaṃ) 🚹⓪⨂(bhikkhu) 🚹③⨀(ima) 🚹③⨀(sandiṭṭhika) 🚹③⨀(dhamma) 🚹③⨀(ehipassika) 🚻①⨀(paccatta) 🚹③⨀(veditabba) 🚹③⨂(viññū)
Excellent | bhikkhave | instructed | indeed | by me | you | bhikkhave | by this | by evident | by doctrine | by verifiable | personal | by should be experienced | by intelligent
Excellent, bhikkhave. Bhikkhave, you have indeed been instructed by me with an evident doctrine that is verifiable and should be personally experienced by those who are intelligent.

2. DEFINITION OF SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 305):

18.1 Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹②⨀(dukkha) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | suffering | pure truth
And what, bhikkhave, is the pure truth of dukkha (suffering)?

3. THE CAUSE OF SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 308):

19.1 Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹②⨀(dukkhasamudaya) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | source of dukkha | pure truth
And what, bhikkhave, is the pure truth of the source of dukkha?

19.2 Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ
🔼(yāyaṃ) 🚹①⨂(taṇha) 🚹①⨂(ponobbhavika) 🚹①⨂(nandīrāgasahagata) 🚺①⨀(tatratatrābhinandī) 🔼(seyyathidaṃ)
whatever | craving | leading to rebirth | accompanied by delight and desire | who takes delight here and there; thoroughly enjoying this and that | as follows
Whatever craving, leading to rebirth, accompanied by delight and desire, experienced by one who takes delight here and there; thoroughly enjoying this and that, as follows:

19.3 kāmataṇhā bhavataṇhā vibhavataṇhā.
🚺①⨀(kāmataṇhā) 🚺①⨀(bhavataṇhā) 🚺①⨀(vibhavataṇhā)
craving for sensual pleasure | craving for existence | craving for annihilation
Craving for sensual pleasure, craving for existence, craving for annihilation.

4. THE CESSATION OF SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 310):

20.1 Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹②⨀(dukkhanirodha) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | end of dukkha | pure truth
And what, bhikkhave, is the pure truth of the end of dukkha?

20.2 Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
🚹①⨀(ya) 🔼(tassāyeva) 🚹⑥⨀(taṇha) 🚹①⨀(asesavirāganirodha) 🚹①⨀(cāga) 🚹①⨀(paṭinissagga) 🚺①⨀(mutti) 🚹①⨀(anālaya)
whatever | of that exact | of craving | complete fading away and ending | giving up | relinquishing | freedom | non-attachment
It is the complete fading away and ending, giving up, relinquishing, freedom, non-attachment of whatever craving (there is).

5. THE WAY TO FREEDOM FROM SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 311):

21.1 Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚺①⨀(dukkhanirodhagāmī) 🚺①⨀(paṭipada) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | leading to the end of dukkha | path of progress | pure truth
And what, bhikkhave, is the pure truth of the path of progress leading to the end of dukkha?

21.2 Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—
🔼(ayameva) 🚹①⨀(ariya) 🚹①⨀(aṭṭhaṅgika) 🚹①⨀(magga) 🔼(seyyathidaṃ)
just this | pure | 8-part | path | as follows
It is just this, the pure path in eight parts, as follows:

21.3 sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
🚹①⨀(sammādiṭṭhi) 🚹①⨀(sammāsaṅkappa) 🚹①⨂(sammāvāca) 🚹①⨀(sammākammanta) 🚹①⨀(sammāājīva) 🚹①⨀(sammāvāyāma) 🚹①⨀(sammāsati) 🚹①⨀(sammāsamādhi)
right view | right intention | right speech | right conduct | right livelihood | right effort | right awareness | right mental composure
Right view, right intention, right speech, right conduct, right livelihood, right effort, right awareness, right mental composure.

6. THE IMPERMANENCE OF LIFE

Dutiyaāyusutta SN 4.10 PTS (1st ed) 1.109 PTS (2nd ed) 1.243 (Samyutta Nikaya I 109):

5.1 “Accayanti ahorattā,
▶️🤟⨂(accayati) 🚻①⨂(ahoratta)
passes | time
5.2 jīvitaṁ uparujjhati;
🚻①⨀(jīvita) ▶️🤟⨀(uparujjhati)
life | is finished
5.3 Āyu khīyati maccānaṁ,
🚻①⨀(āyu) ▶️🤟⨀(khīyati) 🚹⑥⨂(macca)
life energy | is exhausted | of mortal men
5.4 kunnadīnaṁva odakan”ti.
🚺⑥⨂(kunnadī) 🚻①⨀(odaka)
of stream | water

Time passes,
life is finished;
the life energy of mortal men is exhausted,
water of stream.

7. THERE IS NO SOUL

Buddhaghosa: Visuddhimagga, Based on the ed. by C.A.F. Rhys Davids, 2 vols., London : Pali Text Society 1920-1921, Input by the Dhammakaya Foundation, Thailand, 1989-1996 GRETIL-Version vom 4.9.2014

Saccāni suññatekavidhādīhi 513 (Buddhaghosa, Visuddhimagga XVI 90):

There is suffering, but no one is suffering
There is action, but no one is performing
There is entinguishment, but no one is extinguishing
There is a path, but no one is travelling.

8. DEFINITION OF PERSONALITY

The nun Vajirā was harrassed with doubts by Māra, the Tempter or god of Death: What is a “person”? How does he arise? Who creates him? However, Vajirā understood that questions of this type are misleading and gave the following answer:

Vajirāsutta SN 5.10 PTS (1st ed) 1.135 PTS (2nd ed) 1.296–1.297 (Samyutta Nikaya I 135):

What you refer as a “being”,
Māra, a misconception of yours?
This is merely a pile of saṅkhāra (volitional formations),
No being is found in here.
Like a collection of parts,
Is (referred by) the word “chariot”.
Thus in the collection of the (five fuel) masses,
Is generally regarded as a “being.”

9. THE FACTORS OF PERSONALITY

The Five Masses of Fuel (“pañcupādānakkhandhā”).

Mahāmālukyasutta MN 64 PTS 1.433–1.437 (Majjhima Nikaya I 435):

9.3 So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
🚹①⨀(ta) 🔼(yadeva) 🔼(tattha) ▶️🤟⨀(hoti) 🚻①⨀(rūpagata) 🚻①⨀(vedanāgata) 🚻①⨀(saññāgata) 🚻①⨀(saṅkhāragata) 🚻①⨀(viññāṇagata) 🚹①⨂(ta) 🚹②⨂(dhamma) 🚹⑤⨀(anicca) 🚹⑤⨀(dukkha) 🚹⑤⨀(roga) 🚹⑤⨀(gaṇḍa) 🚹⑤⨀(salla) 🚹⑤⨀(agha) 🚹⑤⨀(ābādha) 🚹⑤⨀(para) 🚹⑤⨀(paloka) 🚹⑤⨀(suñña) 🚹⑤⨀(anatta) ▶️🤟⨀(samanupassati)
that | whichever | in that regard | is | related to form | related to feelings | related to perception | related to volitional results | related to consciousness | those | chracteristics/processes | from impermanence | from suffering | from disease | from body disfigurement | from sharp objects | from trouble | from oppression | from infliction by others | from disintegration | from emptiness | from non-permanent self | perceived as
Whatever that is regarded as related to rūpa (form), vedanā (feelings), saññā (perceptions), saṅkhāra (volitional results), viññāṇa (consciousness), those processes are perceived as impermanent, suffering, disease, body disfigurements, cuts from sharp objects, trouble and misfortune, oppression , inflictions by others, disintegration, emptiness, and do not represent a non-permanent self.

9.4 So tehi dhammehi cittaṁ paṭivāpeti.
🚹①⨀(ta) 🚹⑤⨂(ta) 🚹⑤⨂(dhamma) 🚻①⨀(citta) ▶️🤟⨀(paṭivāpeti)
that | from those | from processes | mind | pulls back
That, the mind pulls back from those processes.

10. FEELING

Cūḷavedallasutta MN 44 PTS 1.299–1.305 (Majjhima Nikaya I 302 f):

22.3 sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.
🚺①⨂(sukha) 🚺①⨂(vedanā) 🚺①⨂(dukkha) 🚺①⨂(vedanā) 🚺①⨂(adukkhamasukha) 🚺①⨂(vedanā) 🔼(ti)
happy | feelings | painful | feelings | neutral | quote
“Happy/pleasant feelings, unhappy/painful feelings, neutral feelings.”

23.3 ayaṁ sukhā vedanā.
🚺①⨀(ima) 🚺①⨂(sukha) 🚺①⨂(vedanā)
these | happy | feelings
These are happy feelings.

23.5 ayaṁ dukkhā vedanā.
🚺①⨀(ima) 🚺①⨂(dukkha) 🚺①⨂(vedanā)
these | painful | feelings
These are painful feelings.

23.7 ayaṁ adukkhamasukhā vedanā”ti.
🚺①⨀(ima) 🚺①⨂(adukkhamasukha) 🚺①⨂(vedanā) 🔼(ti)
this | neutral | feelings | quote
“These are neutral feelings.”

27.2 “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.
🚺③⨀(sukha) 🔼(kho) 🔼(āvuso) 🚹⓪⨀(visākha) 🚺③⨀(vedanā) 🚹①⨀(rāgānusaya) 🚹①⨀(pahātabba) 🚺③⨀(dukkha) 🚺③⨀(vedanā) 🚹①⨀(paṭighānusaya) 🚹①⨀(pahātabba) 🚺③⨀(adukkhamasukha) 🚺③⨀(vedanā) 🚹①⨀(avijjānusaya) 🚹①⨀(pahātabba) 🔼(ti)
with happy | indeed | friend | Visākha | with feelings | underlying tendency towards desire | should be given up | with painful | with feelings | underlying tendency towards aversion | should be given up | with neutral | with feelings | underlying tendency towards ignorance | should be given up | quote
“Friend Visākha, with happy feelings, there is an underlying tendency towards desire, which should be given up. With painful feelings, there is an underlying tendency towards aversion, which should be given up. With neutral feelings, there is an underlying tendency towards ignorance, which should be given up.”

11. PERCEPTION AND IDEATION

Nibbedhikasutta AN 6.63 PTS 3.410–3.417 (Anguttara Nikaya III 413):

21.3 Chayimā, bhikkhave, saññā—
🔼(chayimā) 🚹⓪⨂(bhikkhu) 🚺①⨀(sañña)
these six | bhikkhave | perceptions
Bhikkhave, these six sañña (perceptions) -

21.4 rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
🚺①⨀(rūpasaññā) 🚺①⨀(saddasaññā)🚺①⨀(gandhasaññā) 🚺①⨀(rasasaññā) 🚺①⨀(phoṭṭhabbasaññā) 🚺①⨀(dhammasaññā)
perception of form | perception of sound | perception of smells | perception of taste | perception of touch | perception of mental characteristics
Perception of form, perception of sound, perception of smells, perception of taste, perception of touch, perception of mental characteristics.

Mahāvedallasutta MN 43 PTS 1.292–1.298 (Majjhima Nikaya I 293):

8.4 Kiñca sañjānāti?
🔼(kiñca) ▶️🤟⨀(sañjānāti)
and what | recognition
And what is “recognition”?

8.5 Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
🚻①⨀(nīlaka) 🔼(pi) ▶️🤟⨀(sañjānāti) 🚻①⨀(pītaka) 🔼(pi) ▶️🤟⨀(sañjānāti) 🚻①⨀(lohitaka) 🔼(pi) ▶️🤟⨀(sañjānāti) 🚻①⨀(odāta) 🔼(pi) ▶️🤟⨀(sañjānāti)
blue | too | recognise | yellow | too | recognise | red | too | recognise | white | too | recognise
The recognition of “blue”, “yellow”, “red”, “white”, (etc.)

12. THREE TYPES OF ACTIVITY

Cūḷavedallasutta MN 44 PTS 1.299–1.305 (Majjhima Nikaya I 301):

13.2 “Tayome, āvuso visākha, saṅkhārā—
🔼(tayome) 🔼(āvuso) 🚹⓪⨀(visākha) 🚹①⨂(saṅkhāra)
these three | friend | Visākha | volitional thought processes
Friend Visākha, there are three types of “saṅkhārā” (volitional thought processes)

13.3 kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
🚹①⨀(kāyasaṅkhāra) 🚹①⨀(vacīsaṅkhāra) 🚹①⨀(cittasaṅkhāra) 🔼(ti)
intention which results in bodily action | intention which results in verbal action | intention which result in thought formation | quote
“Bodily thought process (intention which result in bodily action), verbal thought process (intention which result in verbal action), mental thought process (intention which result in thought formation).”

14.1 “Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
🚹①⨀(katama) 🔼(pana) 🚹⑦⨀(ayya) 🚹①⨀(kāyasaṅkhāra) 🚹①⨀(katama) 🚹①⨀(vacīsaṅkhāra) 🚹①⨀(katama) 🚹①⨀(cittasaṅkhāra) 🔼(ti)
what | morever | pure | bodily thought process | verbal thought process | mental thought process | quote
“And furthermore, what is a bodily thought process, a verbal thought process, a mental thought process?”

14.2 “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
🚹①⨂(assāsapassāsa) 🔼(kho) 🔼(āvuso) 🚹⓪⨀(visākha) 🚹①⨀(kāyasaṅkhāra) 🚹①⨂(vitakkavicārā) 🚹①⨀(vacīsaṅkhāra) 🚺①⨂(sañña) 🔼(ca) 🚺①⨀(vedanā) 🔼(ca) 🚹①⨀(cittasaṅkhāra) 🔼(ti)
breathing in and out | indeed | friend | Visākha | bodily thought process | inner dialogue | verbal thought process | perceptions | and | feelings | mental thought process | quote
“Breathing in and out is (an example of) a bodily thought process, inner dialogue is a verbal thought process, perceptions and feelings are mental thought processes.”

13. VOLITION AND THE ACTIVITIES

Upādānaparipavattasutta SN 22.56 PTS 3.59–3.61 (Samyutta Nikaya III 60):

10.1 Katame ca, bhikkhave, saṅkhārā?
🚹①⨂(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(saṅkhāra)
what | and | bhikkhave | volitional thought processes
Bhikkhave, and what are volitional thought processes?

10.2 Chayime, bhikkhave, cetanākāyā—
🔼(chayime) 🚹⓪⨂(bhikkhu) 🚹①⨂(cetanākāyā)
these six | bhikkhave | classes of volitional thoughts (intentions)
Bhikkhave, these six classes of volitional thoughts (intentions) -

10.3 rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
🚺①⨀(rūpasañcetanā) 🚺①⨀(saddasañcetanā) 🚺①⨀(gandhasañcetanā) 🚺①⨀(rasasañcetanā) 🚺①⨀(phoṭṭhabbasañcetanā) 🚺①⨀(dhammasañcetanā)
thoughts about forms | thoughts about sounds | thoughts about smells | thoughts about tastes | thoughts about contacts | thoughts about mental characteristics
Thoughts about forms, thoughts about sounds, thoughts about smells, thoughts about tastes, thoughts about contacts, thoughts about mental characteristics.

10.4 Ime vuccanti, bhikkhave, saṅkhārā.
🚹①⨂(ima) ▶️🤟⨂(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨂(saṅkhāra)
these | are said to be | bhikkhave | volitional thought processes
Bhikkhave, these are said to be volitional thought processes.

14. THE ORIGIN OF CONSCIOUS PROCESSES

Mahātaṇhāsaṅkhayasutta MN 38 PTS 1.257–1.271 (Majjhima Nikaya I 259):

8.1 “Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.
🚻①⨀(ya) 🔼(yadeva) 🚹⓪⨂(bhikkhu) 🚹②⨀(paccaya) 🔼(paṭicca) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🚹③⨀(ta) 🔼(teneva) 🔼(viññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
whenever | any | bhikkhave | preequisite | dependency | arise | consciousness | by that | by that alone | just consciousness | definition | becomes
“Whenever any prerequisite or dependency causing consciousness arises, just by that alone “consciousness” becomes defined.

8.2 Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(cakkhu) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(rūpa) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(cakkhuviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
eye (faculty of seeing) | and | dependency | in form | arise | consciousness | just sight-consciousness | categorisation | becomes
The eye (faculty of seeing) is a dependency of form causing consciousness to arise, to become categorised as “visual-consciousness”

8.3 sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(sota) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(sadda) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(sotaviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
ear (faculty of hearing) | and | dependency | in sound | arise | consciousness | just auditory-consciousness | categorisation | becomes
The ear (faculty of hearing) is a dependency of sound causing consciousness to arise, to become categorised as “auditory-consciousness”

8.4 ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(ghāna) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(gandha) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(ghānaviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
nose (faculty of smelling) | and | dependency | in smell | arise | consciousness | just olfactory-consciousness | categorisation | becomes
The nose (faculty of smelling) is a dependency of smell causing consciousness to arise, to become categorised as “olfactory-consciousness”

8.5 jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(jivha) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(rasa) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(jivhāviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
tongue (faculty of tasting) | and | dependency | in taste | arise | consciousness | just gustatory-consciousness | categorisation | becomes
The tongue (faculty of tasting) is a dependency of taste causing consciousness to arise, to become categorised as “gustatory-consciousness”

8.6 kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(kaya) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(phoṭṭhabba) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(kāyaviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
body (faculty of touch) | and | dependency | in physical sensation | arise | consciousness | just tactile-consciousness | categorisation | becomes
The body (faculty of touch) is a dependency of physical sensation causing consciousness to arise, to become categorised as “tactile-consciousness”

8.7 manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
🚻①⨀(mana) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(dhamma) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(manoviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
mind (faculty of thought) | and | dependency | in mental states | arise | consciousness | just mental-consciousness | categorisation | becomes
The nose (faculty of thought) is a dependency of mental states causing consciousness to arise, to become categorised as “mental-consciousness”

15. CONSCIOUSNESS AND REBIRTH

Paṭhamabhavasutta AN 3.76 PTS 1.224 (Anguttara Nikaya I 223):

1.2 “bhavo, bhavoti, bhante, vuccati.
🚹①⨀(bhava) 🚹①⨀(bhava) 🚹⓪⨀(bhavant) ▶️🤟⨀(vuccati)
bhava | existence | Bhante | is said to be
Existence is called ‘bhava’, Bhante.

2.1 “Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?
🚻①⨀(kāmadhātuvepakka) 🔼(ca) 🚹⓪⨀(ānanda) 🚻①⨀(kamma) 🔀🤟⨀(nābhavissa) 🔼(apinu kho) 🚹①⨀(kāmabhava) 🔵⏯🤟⨀(paññāyati) 🔼(ti)
ripening in the realm of sensual desire | Ānanda | volitional action | would not exist | what | indeed | desire for existence | is evident | quote
“It is a fruit ripening in the realm of sensual desire, Ānanda. If there is no volitional action, would desire for existence be evident?”

2.2 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

2.4 Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti.
🚻⑥⨂(avijjānīvaraṇa) 🚹⑥⨂(satta) 🚹⑥⨂(taṇhāsaṃyojana) 🚺⑥⨀(hīna) 🚺⑥⨀(dhātu) 🚻①⨀(viññāṇa) 🚻①⨀(patiṭṭhita) 🔼(evaṃ) 🚻①⨀(āyati) 🚺①⨀(punabbhavābhinibbatti) ▶️🤟⨀(hoti)
of impeded by ignorance; obstructed by not understanding | of beings | of bound by craving | of fallen away | of root | consciousness | well established | thus | future | production of renewed existence | is
While beings are impeded by ignorance, bound by craving, fallen away from their roots, consciousness is well established and in the future produces renewed existence.

16. CONSCIOUSNESS MAY BE CALMED

Dvayatānupassanāsutta Snp 3.12 PTS 140–150 PTS 140, PTS 141, PTS 142, PTS 143, PTS 144, PTS 145, PTS 146, PTS 147, PTS 148, PTS 149, PTS 150 Verse 730–772 (Sutta Nipata, verses 734, 735):

19.1 “Yaṁ kiñci dukkhaṁ sambhoti,
🚻①⨀(ya) 🔼(kiñci) 🚹②⨀(dukkha) ▶️🤟⨀(sambhoti)
whenever | something/anything | suffering | arises
19.2 Sabbaṁ viññāṇapaccayā;
🚻①⨀(sabba) 🔼(viññāṇapaccayā)
all | caused by consciousness
19.3 Viññāṇassa nirodhena,
🚻⑥⨀(viññāṇa) 🚹③⨀(nirodha)
of consciousness | with the cessation
19.4 Natthi dukkhassa sambhavo.
▶️🤟⨀(natthi) 🚹⑥⨀(dukkha) 🚹①⨀(sambhava)
there is not | of suffering | birth

20.1 Etamādīnavaṁ ñatvā,
🚹②⨀(eta) 🚹②⨀(ādīnava) 🔼(ñatvā)
this | danger | having known
20.2 Dukkhaṁ viññāṇapaccayā;
🚻①⨀(dukkha) 🔼(viññāṇapaccayā)
suffering | caused by consciousness
20.3 Viññāṇūpasamā bhikkhu,
🚹①⨂(viññāṇūpasama) 🚹①⨀(bhikkhu)
stilling of consciousness | bhikkhu
20.4 Nicchāto parinibbutoti.
🚹①⨀(nicchāta) 🚹①⨀(parinibbuta) 🔼(iti)
satisfied | attained final Nibbāna | and so

Whenever any suffering arises,
All caused by consciousness;
With the cessation of consciousness,
There is no birth of suffering.

Having known this danger,
suffering is caused by consciousness;
The bhikkhu stills the consciousness,
And so attained final Nibbāna satisfied.

17. THE PSYCHOLOGICAL LAW OF CAUSALITY AND ITS USE

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 180 f):

18. LIBERATION IS A NATURAL PROCESS

Cetanākaraṇīyasutta AN 10.2 PTS 5.3–5.4 (Anguttara Nikaya V 2 f):

1.1 “Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ:
🚹④⨀(sīlavant) 🚹⓪⨂(bhikkhu) 🚹④⨀(sīlasampanna) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
for moral | bhikkhave | for accomplished in virtue | no | with intention | ought to be done
Bhikkhave, for the moral and accomplished in virtue, nothing ought to be done with intention.

1.2 ‘avippaṭisāro me uppajjatū’ti.
🚹①⨀(avippaṭisāra) 👆⑥⨀(ahaṃ) ⏹🤟⨀(uppajjati) 🔼(ti)
non-regret | of me | must arise | quote
“May no regrets arise of me.”

1.3 Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹④⨀(sīlavant) 🚹④⨀(sīlasampanna) 🚹①⨀(avippaṭisāra) ▶️🤟⨀(uppajjati)
characteristic | this | bhikkhave | whoever | for moral | for accomplished in virtue | non-regret | arise
This characteristic, Bhikkhave, non-regret, arises for whoever is moral and accomplished in virtue.

1.4 Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹①⨀(avippaṭisārī) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
one who has no regrets | bhikkhave | no | with intention | ought to be done
One who has no regrets, Bhikkhave, has nothing that ought to be done with intention.

1.5 ‘pāmojjaṁ me uppajjatū’ti.
🚻①⨀(pāmojja) 👆⑥⨀(ahaṃ) ⏹🤟⨀(uppajjati) 🔼(ti)
joy | of me | must arise | quote
“May joy arise of me.”

1.7 Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(pamudita) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
joyous | bhikkhave | no | with intention | ought to be done
One who is joyous, Bhikkhave, has nothing that ought to be done with intention.

1.8 ‘pīti me uppajjatū’ti.
🚺①⨀(pīti)👆⑥⨀(ahaṃ) ⏹🤟⨀(uppajjati) 🔼(ti)
delight | | of me | must arise | quote
“May delight arise of me.”

1.10 Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(pītimana) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
of delight | bhikkhave | no | with intention | ought to be done
One who is delighted, Bhikkhave, has nothing that ought to be done with intention.

1.11 ‘kāyo me passambhatū’ti.
🚹①⨀(kāya) 👆⑥⨀(ahaṃ) ⏹🤟⨀(passambhati) 🔼(ti)
physical body | of me | must calm down | quote
“May my body calm down.”

1.13 Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(passaddhakāya) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
of calm body | bhikkhave | no | with intention | ought to be done
One of calm body, Bhikkhave, has nothing that ought to be done with intention.

1.14 ‘sukhaṁ vediyāmī’ti.
🚺②⨀(sukha) ⏹👆⨀(vediyati) 🔼(ti)
happiness | must experience | quote
“May I experience happiness.”

1.15 Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹①⨀(passaddhakāya) 🚻①⨀(sukha) ▶️🤟⨀(vediyati)
characteristic | this | bhikkhave | whoever | calm body | happiness | experience
This characteristic, Bhikkhave, happiness, is experienced for whoever has a calm body.

1.16 Sukhino, bhikkhave, na cetanāya karaṇīyaṁ:
🚹①⨂(sukhī) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
one who is happy | bhikkhave | no | with intention | ought to be done
One is happy, Bhikkhave, has nothing that ought to be done with intention.

1.17 ‘cittaṁ me samādhiyatū’ti.
🚻①⨀(citta) 👆⑥⨀(ahaṃ) ⏹🤟⨀(samādhiyati) 🔼(ti)
mind | of me | must become composed | quote
“May my mind become composed.”

1.19 Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(samāhita) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
composed | bhikkhave | no | with intention | ought to be done
One is composed, Bhikkhave, has nothing that ought to be done with intention.

1.20 ‘yathābhūtaṁ jānāmi passāmī’ti.
🚹②⨀(yathābhūta) ⏹👆⨀(jānāti) ⏹👆⨀(passati) 🔼(ti)
reality as it is | must know | must see
“May I see and know reality as it is.”

1.21 Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹①⨀(samāhita) 🚻①⨀(yathābhūta) ▶️👆⨀(jānāti) ▶️👆⨀(passati)
characteristic | this | bhikkhave | whoever | is composed | reality as it is | know | see
This characteristic, Bhikkhave, reality as it is, is seen and known for whoever is composed.

1.22 Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ:
🚹②⨀(yathābhūta) 🚹⓪⨂(bhikkhu) 🚻④⨀(jānanta) 🚹④⨀(passanta) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
reality as it is | bhikkhave | for knowing | for seeing | no | with intention | ought to be done
One who sees and know reality as it is, Bhikkhave, has nothing that ought to be done with intention.

1.23 ‘nibbindāmi virajjāmī’ti.
⏹👆⨀(nibbindati) ⏹👆⨀(virajjati) 🔼(ti)
must be dispassionate | must be detached | quote
“May I be dispassionate and detached.”

1.24 Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹②⨀(yathābhūta) 🚹④⨂(ja) 🚹④⨂(passanta) ▶️🤟⨀(nibbindati) ▶️🤟⨀(virajjati)
characteristic | this | bhikkhave | whoever | reality as it is | knowing | seeing | become dispassionate | become detached
This characteristic, Bhikkhave, one becomes dispassionate and detached for whoever seeing and knowing reality as it is.

1.25 Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṁ:
🚹⑥⨀(nibbinna) 🚹⓪⨂(bhikkhu) 🚹⑥⨀(viratta) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
of dispassionate | bhikkhave | of detached | no | with intention | ought to be done
One who becomes dispassionate and detached, Bhikkhave, has nothing that ought to be done with intention.

1.26 ‘vimuttiñāṇadassanaṁ sacchikaromī’ti.
🚻②⨀(vimuttiñāṇadassana) ⏹👆⨀(sacchikaroti) 🔼(ti)
understanding and insight into liberation | must personally realises | quote
“May I personally realise understanding and insight into liberation.”

1.27 Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹①⨀(nibbinna) 🚹①⨀(viratta) 🚻②⨀(vimuttiñāṇadassana) ▶️🤟⨀(sacchikaroti)
characteristic | this | bhikkhave | whoever | one who is dispassionate | one who is detached | understanding and insight into liberation | personally realises
This characteristic, Bhikkhave, one personally realises understanding and insight into liberation for whoever is dispassionate and detached.

19. THE ORIGIN AND CONTROL OF SUFFERING

Dukkhasamudayasutta SN 35.106 PTS 4.87 (Samyutta Nikaya IV 86):

2.2 Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
🚻①⨀(cakkhu) 🔼(ca) 🔼(paṭicca) 🚻⑦⨀(rūpa) 🔼(ca) ▶️🤟⨀(uppajjati) 🚻①⨀(cakkhuviññāṇa) 🚹⑥⨂(ti) 🚺①⨀(saṅgati) 🚹①⨀(phassa)
faculty of seeing | and | dependent on | on form | and | arises | visual-consciousness | of 3 | combined together| contact
Visual consciousness (cakkhuviññāṇa) arises dependent on rūpa (form) and the faculty of seeing. The three combined together is phassa (contact).

2.3 Phassapaccayā vedanā;
🚺①⨂(phassapaccaya) 🚺①⨂(vedanā)
dependent on contact | feelings
Dependent on phassa (contact), vedanā (feelings).

2.4 vedanāpaccayā taṇhā.
🚺①⨂(vedanāpaccayā) 🚺①⨂(taṇhā)
dependent on feelings | craving
Dependent on vedanā (feelings), taṇhā (craving).

2.5 Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
🔼(tassāyeva) 🚺⑥⨀(taṇhā) 🚹①⨂(asesavirāganirodha) 🚹①⨀(upādānanirodha)
of that very | of craving | complete fading away and ending | cessation of grasping
While completely fading away and ending of craving, cessation of grasping.

2.6 upādānanirodhā bhavanirodho;
🚹⑤⨀(upādānanirodha) 🚹①⨀(bhavanirodha)
from cessation of grasping | cessation of being
From cessation of grasping, cessation of being.

2.7 bhavanirodhā jātinirodho;
🚹⑤⨀(bhavanirodha) 🚹①⨀(jātinirodha)
from cessation of being | cessation of birth
From cessation of being, cessation of birth.

2.8 jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
🚹⑤⨀(jātinirodha) 🚻①⨀(jarāmaraṇa) 🚹①⨂(sokaparidevadukkhadomanassupāyāsā) ▶️🤟⨂(nirujjhati)
From cessation of birth | old age | grief, wailing, pain, suffering and trouble | cease
From cessation of birth, old age, grief, wailing, pain, suffering and trouble cease.

2.9 Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
🔼(evametassa) 🚹⑥⨀(kevala) 🚹⑥⨀(dukkhakkhandha) 🚹①⨀(nirodha) ▶️🤟⨀(hoti)
thus of this | of whole lot | of mass of suffering | cessation | is
Thus of this whole lot, there is cessation of mass of suffering.

2.10 Ayaṁ dukkhassa atthaṅgamo
🚹①⨀(ima) 🚹⑥⨀(dukkha) 🚹①⨀(atthaṅgama)
this | suffering | disappearance of
This is disappearance of dukkha (suffering).

20. EVERYTHING IS CAUSED

Selāsutta SN 5.9 PTS (1st ed) SN i 134 PTS (2nd ed) 1.295 (Samyutta Nikaya I 134):

Like a certain seed,
Sown in field, grows;
Meeting with soil nutrients,
and moisture, both of these.

Thus, the masses and elements,
And these six senses;
Reason for arise of dependence,
Disintegration of dependence, ceases

21. MAN FORMS HIS OWN DESTINY

Paṇḍitavagga Dhp 76–89 PTS (1st ed) 12–13 PTS (2nd ed) 22–25 Paṇḍitasāmaṇeravatthu (Dhammapada, verse 80):

Irrigators guide water,
Arrow makers straighten arrow;
Carpenters straighten wood,
The wise tames the self.

22. KARMA SOMETIMES WORKS SLOWLY

Bālavagga Dhp 60–75 PTS (1st ed) 10–11 PTS (2nd ed) 17–20 Ahipetavatthu (Dhammapada, verse 71):

By no means completed wrong action,
Thickens quickly like milk;
Smouldering, heedlessly follows,
Like fire covered with ashes.

23. HOW REBIRTH IS INFLUENCED BY ACTIONS

Saṅkhārasutta AN 3.23 PTS 1.123(Anguttara Nikaya I 122):

1.3 Idha,, ekacco puggalo sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.
🔼(idha) 🚹①⨀(ekacca) 🚹①⨀(puggala) 🚹②⨀(sabyābajjha) 🚹②⨀(kāyasaṅkhāra) ▶️🤟⨀(abhisaṅkharoti) 🚹②⨀(sabyābajjha) 🚹②⨀(vacīsaṅkhāra) ▶️🤟⨀(abhisaṅkharoti) 🚹②⨀(sabyābajjha) 🚹②⨀(manosaṅkhāra) ▶️🤟⨀(abhisaṅkharoti)
here | a certain | person | harmful | intention which results in bodily action | generates | harmful | intention which results in verbal action | generates | harmful | intention which results in mental action | generates
Here, a certain person generates harmful intentions resulting in bodily, verbal and mental actions.

1.4 So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.
🚹①⨀(ta) 🚹②⨀(sabyābajjha) 🚹②⨀(kāyasaṅkhāra) 🔼(abhisaṅkharitvā) 🚹②⨀(sabyābajjha) 🚹②⨀(vacīsaṅkhāra) 🔼(abhisaṅkharitvā) 🚹②⨀(sabyābajjha) 🚹②⨀(manosaṅkhāra) 🔼(abhisaṅkharitvā) 🚹②⨀(sabyābajjha) 🚹②⨀(loka) ▶️🤟⨀(upapajjati)
he | harmful | intention which results in bodily action | having generated | harmful | intention which results in verbal action | having generated | harmful | intention which results in mental action | having generated | harmful | world | is reborn in
Having generated harmful intentions resulting in bodily, verbal and mental actions, he is reborn in a harmful world.

1.5 Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti.
🔼(tamenaṃ) 🚹②⨀(sabyābajjha) 🚹②⨀(loka) 🚹②⨀(upapanna) 🚻①⨀(samāna) 🚹③⨀(sabyābajjha) 🚹③⨀(phassa) ▶️🤟⨂(phusati)
that person | harmful | world | is reborn in | being | with harmful | with contact | afflicted
That being, who is reborn in a harmful world, is afflicted with harmful contact.

1.6 So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedayati ekantadukkhaṁ, seyyathāpi sattā nerayikā.
🚹①⨀(ta) 🚹③⨂(sabyābajjha) 🚹③⨂(phassa) 🚹①⨀(phuṭṭha) 🚹①⨀(samāna) 🚺②⨀(sabyābajjha) 🚺②⨀(vedanā) ▶️🤟⨀(vedayati) 🚺②⨀(ekantadukkha) 🔼(seyyathāpi) 🚹①⨂(satta) 🚹①⨂(nerayika)
that | with harmful | with contact | afflicted with | being | harmful | feelings | totally painful | just like | being | living in hell
That being, who is afflicted with harmful contact, experiences totally painful harmful feelings just like beings living in hell.

24. A STRONG WISH MAY INFLUENCE REBIRTH

Saṅkhārupapattisutta MN 120 PTS 3.100–3.103 (Majjhima Nikaya III 99 f):

3.2 Tassa evaṁ hoti:
🔼(tassa evaṃ hoti)
of that | thus | is
It occurred to him:

3.3 ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
🔼(aho) 🔼(vatāhaṃ) 🚹⑥⨀(kāya) 🚹①⨂(bheda) 🚻①⨀(para) 🚻①⨂(maraṇa) 🚹⑥⨂(khattiyamahāsāla) 🚺①⨀(sahabyatā) 🔵⏯👆⨀(upapajjati) 🔼(ti)
oh dear! | oh no! | of body | death | another | following | death | (for) wealthy man of the ruling caste | company of | should reborn
“Oh dear, oh no, death (of my) body, following death, I should be reborn in company of wealthy men of the ruling caste.”

25. A SUMMARY OF THE WAY

Buddhavagga Dhp 179–196 PTS (1st ed) 27–29 PTS (2nd ed) 51–55 Buddhavagga (Dhammapada, verse 183):

1 Sabbapāpassa akaraṇaṁ,
🚻⑥⨀(sabbapāpa) 🚻①⨀(akaraṇa)
of all wrongdoing | non-doing of
2 kusalassa upasampadā;
🚹⑥⨀(kusala) 🚺①⨀(upasampadā)
of wholesome | taking up
3 Sacittapariyodapanaṁ,
🚺②⨀(sacittapariyodapanā)
purifying one’s own mind
4 etaṁ buddhāna sāsanaṁ.
🚻①⨀(eta) 🚹⑥⨂(buddha) 🚻①⨀(sāsana)
this | of Buddha | teaching

Non-doing of all wrongdoing,
Taking up of wholesome;
Purifying one’s own mind,
This is the teaching of the Buddha.

26. MONK OR NOT?

Chabbisodhanasutta MN 112 PTS 3.30–3.37 (Majjhima Nikaya III 33):

12.5 So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ:
🚹①⨀(ta) 🚹③⨀(ta) 🚹③⨀(saddhāpaṭilābha) 🚹①⨀(samannāgata) 🔼(iti) ⏮👆⨀(paṭisañcikkhi)
that | by that | gaining of faith | endowed with | like this | reflected
I reflected like that, endowed with the the gaining of that faith.

12.6 “sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
🚹①⨀(sambādha) 🚹①⨀(gharāvāsa) 🚹①⨀(rajāpatha) 🚺①⨀(pabbajjā)
crowded | household life | dirty | open space | renunciation
Household life is crowded and dirty, renunciation is open space.

12.7 Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
🔼(nayidaṃ) 🚻①⨀(sukara) 🚻①⨀(agāra) 🚹⑤⨀(ajjhāvasanta) 🚻①⨀(ekantaparipuṇṇa) 🚻①⨀(saṅkhalikhita) 🚻①⨀(brahmacariya) 🔼(carituṃ)
not this | easy to do | domestic living | domestic settled | completely perfect | flawless | spiritual path | to live
It is not easy from being settled in domestic living to living a completely perfect and flawless spiritual path.

12.8 Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
🔼(yannūnāhaṃ) 🚻②⨀(kesamassu) 🔼(ohāretvā) 🚻②⨂(kāsāya) 🚻②⨂(vattha) 🔼(acchādetvā) 🚻⑤⨀(agāra) 🚻②⨀(anagāriya) 🔵⏯👆⨀(pabbajati) 🔼(ti)
what if I were to | hair and beard | having shaved off | ochre | robe | having put on | from household life | to homeless state | renounce | quote
What if I were to renounce from household life to homeless state, having shaved off hair and heard, and having put on ochre robe.

27. THE FIRST PART OF THE WAY: RIGHT VIEW

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 311 f):

21.4 Katamā ca, bhikkhave, sammādiṭṭhi?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammādiṭṭhi)
what? | and | bhikkhave | right view
Bhikkhave, and what is “sammādiṭṭhi” (right view)?

21.5 Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
🚻①⨀(ya) 🔼(kho) 🚹⓪⨂(bhikkhu) 🚹②⨂(dukkha) 🚻①⨀(ñāṇa) 🚹②⨂(dukkhasamudaya) 🚻①⨀(ñāṇa) 🚹②⨂(dukkhanirodha) 🚻①⨀(ñāṇa) 🚺④⨀(dukkhanirodhagāmī) 🚺⑥⨀(paṭipadā) 🚻①⨀(ñāṇa)
whatever | indeed | bhikkhave | suffering | understanding | origin of suffering | understanding | end of suffering | understanding | of leading to the end of suffering | of path of progress | understanding
Whatever indeed, Bhikkhave, understanding suffering, understanding source of suffering, understanding end of suffering, understanding of the path of progress leading to the end of suffering.

21.6 Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammādiṭṭhi)
this | is said | bhikkhave | right view
Bhikkhave, this said to be “sammādiṭṭhi” (right view).

28. RIGHT PURPOSE

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.7 Katamo ca, bhikkhave, sammāsaṅkappo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāsaṅkappa)
what? | and | bhikkhave | right intention
Bhikkhave, and what is “sammāsaṅkappa” (right intention)?

21.8 Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo.
🚹①⨀(nekkhammasaṅkappa) 🚹①⨀(abyāpādasaṅkappa) 🚹①⨀(avihiṃsāsaṅkappa)
intention of renunciation | intention of good | intention of not harming
Intention of renunciation, intention of good, intention of not harming.

21.9 Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāsaṅkappa)
this | is said | bhikkhave | right view
Bhikkhave, this said to be “sammāsaṅkappo” (right intention).

29. RIGHT SPEECH

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.10 Katamā ca, bhikkhave, sammāvācā?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammāvāca)
what? | and | bhikkhave | right speech
Bhikkhave, and what is “sammāvāca” (right speech)?

21.11 Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.
🚹①⨂(musāvāda) 🚺①⨀(veramaṇī) 🚺⑤⨀(pisuṇa) 🚺⑤⨀(vāca) 🚺①⨀(veramaṇī) 🚺⑤⨀(pharusa) 🚺⑤⨀(vāca) 🚺①⨀(veramaṇī) 🚹①⨂(samphappalāpa) 🚺①⨀(veramaṇī)
false speech | abstinence from | from slanderous | from speech | abstinence from | from harsh | from speech | abstinence from | gossip | abstinence from
Abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from gossip.

21.12 Ayaṁ vuccati, bhikkhave, sammāvācā.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāvāca)
this | is said | bhikkhave | right speech
Bhikkhave, this said to be “sammāvāca” (right speech).

30. A MORE DETAILED DEFINITION OF RIGHT SPEECH

Upālisutta AN 10.99 PTS 5.202–5.209 (Anguttara Nikaya V 205):

14.1 Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
🚹②⨀(musāvāda) 🔼(pahāya) 🚹⑤⨀(musāvāda) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🚹①⨀(saccavādī) 🚹①⨀(saccasandha) 🚹①⨀(theta) 🚹①⨀(paccayika) 🚹①⨀(avisaṃvādaka) 🚹④⨀(loka)
false speech | giving up | from false speech | abstaining from | is | truthful | true to one’s word | honest | reliable | keeping promises | for people of the world
Giving up false speech, abstaining from false speech, being truthful, true to one’s word, honest, reliable, keeping promises for everyone in the world.

15.1 Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṁ vācaṁ bhāsitā hoti.
🚹②⨀(pisuṇa) 🚹②⨀(vāca) 🔼(pahāya) 🚹②⨀(pisuṇa) 🚹②⨀(vāca) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🔼(ito) 🔼(sutvā) 🔼(na) 🔼(amutra) 🚹①⨂(akkhāta) 🚹④⨂(ima) 🚹④⨀(bheda) 🔼(amutra) 🔼(vā) 🔼(sutvā) 🔼(na) 🚹④⨂(ima) 🚹①⨂(akkhāta) 🚹④⨂(amu) 🚹④⨀(bheda) ▶️🤟⨀(hoti)
slanderous | speech | giving up | slanderous | speech | abstaining from | is | here | having listened | no | in such-and-such a place | told | for this | for disturbing/upsetting | in such-and-such a place | or | heaving listened | no | for this | told | for so-and-so | for disturbing.
Giving up slanderous speech, abstaining from slanderous speech. Having listened here, does not tell in such-and-such place for the purposes of disturbance, or having listened in such and such place, does not tell here for the purposes of disturbance.
🔼(iti) 🚹⑥⨂(bhinna) 🔼(vā) 🚹①⨀(sandhātar) 🚹⑥⨂(sahita) 🔼(vā) 🚹①⨀(anuppadātar) 🚹①⨀(samaggārāma) 🚹①⨀(samaggarata) 🚹①⨀(samagganandī) 🚺②⨀(samaggakaraṇa) 🚹②⨀(vāca) 🚻①⨂(bhāsita)
like this | of broken | conciliator | of friendly terms | or provider of | enjoying concord | liking harmony | delights in unity | peace-making | speech | talking
Conciliator of the broken, provider of friendly terms, enjoying concord, liking harmony, delighting in unity, talking peace-making speech.

16.1 Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
🚹②⨀(pharusa) 🚹②⨀(vāca) 🔼(pahāya) 🚺⑤⨀(pharusa) 🚹②⨀(vāca) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti)
harsh speech | giving up | from harsh speech | abstaining from | is Giving up harsh speech, abstaining from harsh speech.
🚺①⨀(ya) 🚺①⨀(ta) 🚺①⨀(vāca) 🚺①⨀(nela) 🚺①⨀(kaṇṇasukha) 🚺①⨀(pemanīya) 🚺①⨀(hadayaṅgama) 🚺①⨀(porī) 🚺①⨀(bahujanakanta) 🚺①⨀(bahujanamanāpa) 🚺②⨀(tathārūpa) 🚺②⨀(vāca) 🚺①⨀(bhāsita) ▶️🤟⨀(hoti)
whatever | that | speech | gentle | pleasant to hear | friendly | heart warming | polite | loved by the people | charming to the masses | appropriate | speech | talking | is
Whatever that speech is, it is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the masses, talking appropriate speech.

17.1 Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
🚹②⨀(samphappalāpa) 🔼(pahāya) 🚹⑤⨀(samphappalāpa) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🚹①⨀(kālavādī) 🚹①⨀(bhūtavādī) 🚹①⨀(atthavādī) 🚹①⨀(dhammavādī) 🚹①⨀(vinayavādī) 🚺②⨀(nidhānavant) 🚹②⨀(vāca) 🚺①⨀(bhāsita) ▶️🤟⨀(hoti) 🚹③⨀(kāla) 🚹②⨀(sāpadesa) 🚺②⨀(pariyantavant) 🚻①⨀(atthasaṃhita)
gossip | giving up | from gossip | abstaining from | is | speaking at the proper time | speaking what is true | speaking what is meaningful | speaking about the Dhamma | speaking about the discipline | worth remembering | speech | talking | is | timely | reasonable | purposeful | beneficial
Giving up gossip, abstaining from gossip, speaking at the proper time, speaking what is true, speaking what is meaningful, speaking about the Dhamma, speaking about the discipline, talking speech worth remembering, timely, reasonable, purposeful, beneficial.

31. RIGHT ACTION

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.13 Katamo ca, bhikkhave, sammākammanto?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammākammanta)
what? | and | bhikkhave | right conduct
Bhikkhave, and what is “sammākammanta” (right conduct)?

21.14 Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.
🚹⑤⨀(pāṇātipāta) 🚺①⨀(veramaṇī) 🚻⑤⨀(adinnādāna) 🚺①⨀(veramaṇī) 🚹⑤⨀(kāmesumicchācāra) 🚺①⨀(veramaṇī)
from killing living beings | abstinence from | from theft | abstinence from | from sexual misconduct | abstinence from
Abstinence from killing living beings, abstinence from theft, abstinence from sexual misconduct.

21.15 Ayaṁ vuccati, bhikkhave, sammākammanto.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammākammanta)
this | is said | bhikkhave | right conduct
Bhikkhave, this said to be “sammākammanta” (right conduct).

32. HOW THE PERFECT ONES LIVE

Uposathasutta AN 3.70 PTS 1.206–1.215 (Anguttara Nikaya I 211 f):

21.1 Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā;
🚻①⨀(yāvajīva) 🚹①⨂(arahant) 🚻①⨀(abrahmacariya) 🔼(pahāya) 🚹①⨂(brahmacāri) 🚹①⨀(ārācārī) 🚹①⨂(virata) 🚹⑤⨀(methuna) 🚹⑤⨀(gāmadhamma)
life-long | awakened beings | incelibacy | giving up | celibate spiritual practitioner | keeping far away from | abstained from | from sexual intercourse | from vulgar practice
Life long arahants (awakened beings) give up incelibacy, practice celibacy, keep far away from sexual intercourse, abstain from vulgar practice.

23.1 Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā;
🚻①⨀(yāvajīva) 🚹①⨂(arahant) 🚻②⨀(surāmerayamajjapamādaṭṭhāna) 🔼(pahāya) 🚻⑤⨀(surāmerayamajjapamādaṭṭhāna) 🚹①⨂(paṭivirata)
life-long | awakened beings | wine, spirits, drugs and states of intoxication | giving up | wine, spirits, drugs and states of intoxication | abstained from

Life long arahants (awakened beings) give up and abstains from wine, spirits, drugs and states of intoxication.
24.1 Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; 🚻①⨀(yāvajīva) 🚹①⨂(arahant) 🚹①⨂(ekabhattika) 🚹①⨂(rattūparata) 🚹①⨂(virata) 🚻①⨂(vikālabhojana)
life-long | awakened beings | who eats one meal a day | abstaining from eating at night | stopped | eating between midday and dawn
Life long arahants (awakened beings) eat one meal a day, abstain from eating at night, and between midday and dawn.

25.1 Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā;
🚻①⨀(yāvajīva) 🚹①⨂((arahant) 🚻 ⑤⨂(naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhāna) 🚹①⨂(paṭivirata)
life-long | awakened beings | dancing, singing, instrumental music, watching shows, using garlands, perfumes, oils, adornments and decorations | abstained from
Life long arahants (awakened beings) abstain from dancing, singing, instrumental music, watching shows, using garlands, perfumes, oils, adornments and decorations.

26.1 Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā;
🚻①⨀(yāvajīva) 🚹①⨂((arahant) 🚻②⨀(uccāsayanamahāsayana) 🔼(pahāya) 🚻⑤⨀(uccāsayanamahāsayana) 🚹①⨂(paṭivirata) 🚺②⨀(nīcaseyyā) ▶️🤟⨂(kappeti) 🚹②⨂(mañcaka) 🔼(vā) 🚹②⨂(tiṇasanthāraka) 🔼(vā)
life-long | awakened beings | large and luxurious beds | giving up | from large and luxurious beds | abstained from | low bed | prepare | small bed | or | spread of grass | or
Life long arahants (awakened beings) give up and abstain from large and luxurious beds, prepare low or small beds, or spread of grass.

33. RIGHT LIVELIHOOD

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.16 Katamo ca, bhikkhave, sammāājīvo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammāājīva)
what? | and | bhikkhave | right livelihood
Bhikkhave, and what is “sammāājīva” (right livelihood)?

21.17 Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.
🔼(idha) 🚹⓪⨂(bhikkhu) 🚹①⨀(ariyasāvaka) 🚹②⨀(micchāājīva) 🔼(pahāya) 🚹③⨀(sammāājīva) 🚻①⨀(jīvita) ▶️🤟⨀(kappeti)
here | bhikkhave | pure disciples | wrong livelihood | giving up | with right livelihood | way of life | prepares
Here, Bhikkhave, pure disciples give up wrong livelihood, prepares for a way of life with right livelihood.

21.18 Ayaṁ vuccati, bhikkhave, sammāājīvo.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāājīva)
this | is said | bhikkhave | right livelihood
Bhikkhave, this said to be “sammāājīva” (right livelihood).

34. WRONG LIVELIHOOD

Mahācattārīsakasutta MN 117 PTS 3.72–3.78 (Majjhima Nikaya III 75):

29.1 Katamo ca, bhikkhave, micchāājīvo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(micchāājīva)
what? | and | bhikkhave | wrong livelihood
Bhikkhave, and what is “micchāājīva” (right livelihood)?

29.2 Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—
🚻①⨂(kuhana) 🚻①⨂(lapana) 🚺①⨀(nemittikatā) 🚺①⨀(nippesikatā) 🚹③⨀(lābha) 🚹②⨀(lābha) 🚺①⨀(nijigīsanatā)
cheating | cajoling | indirect begging | putting others down | with profit | acquisition | desiring
Cheating, cajoling, indirect begging, putting others down, desiring acquisition with profit.

29.3 ayaṁ, bhikkhave, micchāājīvo.
🚹①⨀(ima) 🚹⓪⨂(bhikkhu) 🚹①⨀(micchāājīva)
this | bhikkhave | wrong livelihood
Bhikkhave, this is “micchāājīva” (wrong livelihood).

35. RIGHT EFFORT

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.19 Katamo ca, bhikkhave, sammāvāyāmo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammāvāyāma)
what? | and | bhikkhave | right effort
Bhikkhave, and what is “sammāvāyāma” (right effort)?

21.20 Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
🔼(idha) 🚹⓪⨂(bhikkhu) 🚹①⨀(bhikkhu) 🚹④⨂(anuppanna) 🚹⑥⨂(pāpaka) 🚹⑥⨂(akusala) 🚹⑥⨂(dhamma) 🚹④⨀(anuppāda) 🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
here | bhikkhave | bhikkhu | for non-arising | of evil | of unwholesome | of characteristics | for non-arising | desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
Here, Bhikkhave, a monk, for the non-arising of evil and unwholesome characteristics, generates a desire for non-arising, tries to make an effort, start, strives on the mind, and exerts himself.

21.21 uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
🚹④⨂(uppanna) 🚹⑥⨂(pāpaka) 🚹⑥⨂(akusala) 🚹⑥⨂(dhamma) 🚻④⨀(pahāna) 🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
for arising | of evil | of unwholesome | of characteristics | for giving up of | desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
He generates a desire for the giving up of the arising of evil and unwholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.

21.22 anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
🚹④⨂(anuppanna) 🚹⑥⨂(kusala) 🚹⑥⨂(dhamma) 🚹④⨀(uppāda) 🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
for non-arising | of unwholesome | of characteristics | for arising of | desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
for the non-arising of wholesome characteristics, he generates a desire for arising, tries to make an effort, start, strives on the mind, and exerts himself.

21.23 uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
🚹④⨂(uppanna) 🚹⑥⨂(kusala) 🚹⑥⨂(dhamma) 🚺④⨀(ṭhiti) 🚹④⨀(asammosa) 🚹④⨀(bhiyyobhāva) 🚻④⨀(vepulla) 🚺④⨀(bhāvanā) 🚺④⨀(pāripūri)🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
for arising | of wholesome | of characteristics | for persistence of | for non-confusion | for increase of | for maturity | for developing | for fulfillment |desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
He generates a desire for the persistence of, non-confusion of, increase of, maturity of, developing of, fulfillment of the arising of wholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.

21.24 Ayaṁ vuccati, bhikkhave, sammāvāyāmo.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāvāyāma)
this | is said | bhikkhave | right effort
Bhikkhave, this is said to be “sammāvāyāma” (right effort).

36. RIGHT MINDFULNESS

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 292):

3.4 Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
🚹①⨀(samudayadhammānupassī) 🔼(vā) 🚹⑦⨀(kāya) ▶️🤟⨀(viharati) 🚹①⨀(vayadhammānupassī) 🔼(vā) 🚹⑦⨀(kāya) ▶️🤟⨀(viharati) 🚹①⨀(samudayavayadhammānupassī) 🔼(vā) 🚹⑦⨀(kāya) ▶️🤟⨀(viharati)
contemplating the nature of arising | or | in physical processes | mindful | contemplating the nature of disappearance | or | in physical processes | mindful | contemplating the nature of arising and disappearance | or | in physical processes | mindful
He is mindful of contemplating the nature of arising, disappearance, arising and disappearing (together) of physical processes.

3.5 ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
▶️🤟⨀(atthi) 🚹①⨀(kāya) 🔼(ti) 🔼(panassa) 🚺①⨀(sati) 🚹①⨂(paccupaṭṭhita) ▶️🤟⨀(hoti) 🔼(yāvadeva) 🚺③⨀(ñāṇamattā) 🚺③⨀(paṭissatimattā) 🚹①⨀(anissita) 🔼(ca) ▶️🤟⨀(viharati) 🔼(na ca) 🚹②⨀(kaci) 🚹②⨂(loka) ▶️🤟⨀(upādiyati)
there exists | physical body | quote | and for him | keeping in mind | presence established | as far as | by measure of understanding | by measure of continuous awareness | independent of | and | mindful | not | and | anything | world | cling
And for him he keeps in mind and establishes “there is a body”, and he is independent and mindful through understanding and continuous awareness, and he does not cling to anything in the world.

4.1 (Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti), gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨂(bhikkhu) 🚹①⨀(bhikkhu) 🚹②⨂(abhikkanta) 🚹②⨂(paṭikkanta) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(ālokita) 🚹②⨂(vilokita) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(samiñjita) 🚹②⨂(pasārita) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚻②⨂(saṅghāṭipattacīvaradhāraṇa) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(asita) 🚹②⨂(pīta) 🚹②⨂(khāyita) 🚹②⨂(sāyita) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚻②⨂(uccārapassāvakamma) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(gata) 🚹②⨂(ṭhita) 🚹②⨂(nisinna) 🚹②⨂(sutta) 🚻②⨂(jāgarita) 🚻②⨂(bhāsita) 🚹②⨂(tuṇhībhāva) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti)
again | and what is more | bhikkhave | bhikkhu | going forward | coming back | attentive to | is | looking ahead | looking around | attentive to | is | flexing | stretching | attentive to | is | carrying the outer robe, bowl and robe | attentive to | is | eating | drinking | chewing | tasting | attentive to | is | going to the toilet | attentive to | is | walking | standing | sitting | sleeping | being awake | talking | keeping quiet | attentive to | is
And what is more, bhikkhave, the bhikkhu is attentive to going forward, coming back, looking ahead, looking around, flexing, stretching, carrying the outer robe, bowl and robe, eating, drinking, chewing, tasting, going to the toilet, walking, standing, sitting, sleeping, being awake, talking, keeping quiet.

37. IRRADIATION OF FRIENDLINESS, COMPASSION, TENDERNESS, AND EQUANIMITY

Saṅgītisutta DN 33 PTS 3.207–3.271 (Digha Nikaya III 223 f):

1.11.52 Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🔼(idhāvuso) 🚹①⨀(bhikkhu) 🚹③⨀(mettāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with goodwill/friendliness | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(mettāsahagata) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with goodwill/friendliness | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with goodwill/friendliness. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, goodwill/friendliness.

1.11.53 Karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🚹③⨀(karuṇāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with compassion/pity | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(karuṇāsahagata) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with compassion/pity | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with compassion/pity. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, compassion/pity.

1.11.54 muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🚹③⨀(muditāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with emphatic happiness | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(muditāsahagata) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with emphatic happiness | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with emphatic happiness. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, emphatic happiness.

1.11.55 upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🚹③⨀(upekkhāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with balance/equanimity | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(upekkhāsahagata)) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with balance/equanimity | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with balance/equanimity. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, balance/equanimity.

38. THE FIRST OF THE NINE LEVELS OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 182):

10.1 So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
🚹①⨀(ta) 🔼(vivicceva) 🚹⑤⨂(kāma) 🔼(vivicca) 🚹⑤⨂(akusala) 🚹⑤⨂(dhamma) 🚹②⨀(savitakka) 🚹②⨀(savicāra) 🚹②⨀(vivekaja) 🚹②⨀(pītisukha) 🚹②⨀(paṭhama) 🚹②⨀(jhāna) 🔼(upasampajja) ▶️🤟⨀(viharati)
that | just secluding oneself from | sensual pleasures | detaching from | unskillful | behaviour | accompanied by reflection | with consideration | secluded from defilements | with felicity and satisfaction | first | jhāna | entering | remains in
Secluding oneself from sensual pleasures, detaching from unskillful behaviour, one enters and remains in the first jhāna, accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction.

10.3 Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(vivekajapītisukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(vivekajapītisukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of felicity and satisfaction born from seclusion | in that | in occasion | is | with a refined and true perception of felicity and satisfaction born from seclusion | only | in that | in occasion | is
In that occasion, there is refined and true perception of felicity and satisfaction born from seclusion, and in that occasion there is only a refined and true perception of felicity and satisfaction born from seclusion.

39. THE SECOND LEVEL OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 182):

11.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🚹①⨂(vitakkavicārā) 🚹①⨂(vūpasama) 🚻①⨀(ajjhatta) 🚻①⨀(sampasādana) 🚹⑥⨀(cetas) 🚹②⨀(ekodibhāva) 🚻①⨀(avitakka) 🚻①⨀(avicāra) 🚻①⨀(samādhija) 🚹②⨀(pītisukha) 🚹②⨀(dutiya) 🚹②⨀(jhāna) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | thinking and investigating | subsiding of | inner | calming | of intention | focused | free from thought | free from discursive thought | born from stable mind | with felicity and satisfaction | first | jhāna | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, with the conclusion of reflection and consideration, enters and remains in the second jhāna, accompanied by an inner calming of intention, focused and free of thought or inner dialogue, born from stable mind, with felicity and satisfaction.

11.2 Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.
🚹⑥⨀(ta) 🚹①⨂(ya) 🚹①⨂(purima) 🚺①⨀(vivekajapītisukhasukhumasaccasaññā) 🚺①⨀(ta) ▶️🤟⨀(nirujjhati)
of that | whatever | past | refined and true perception of felicity and satisfaction born from seclusion | that | ceases
Of that, whatever past refined and true perception of felicity and satisfaction born from seclusion cease.

11.3 Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(samādhijapītisukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(samādhijapītisukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of the delight and ease born from mental composure | in that | in occasion | is | refined and true perception of the delight and ease born from mental composure | only | in that | in occasion | is
In that occasion, there is refined and true perception of the felicity and satisfaction born from mental composure, and in that occasion there is only a refined and true perception of the felicity and satisfaction born from mental composure.

40. THE THIRD LEVEL OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 183):

12.2 Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.
🚹⑥⨀(ta) 🚹①⨂(ya) 🚹①⨂(purima) 🚺①⨀(samādhijapītisukhasukhumasaccasaññā) 🚺①⨀(ta) ▶️🤟⨀(nirujjhati)
of that | whatever | past | refined and true perception of the felicity and satisfaction born from mental composure | that | ceases
Of that, whatever past refined and true perception of the felicity and satisfaction born from mental composure cease.

12.3 Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(upekkhāsukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(upekkhāsukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of equanimity | in that | in occasion | is | refined and true perception of equanimity | only | in that | in occasion | is
In that occasion, there is refined and true perception of equanimity, and in that occasion there is only a refined and true perception of equanimity.

41. THE FOURTH LEVEL OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 183):

13.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🚹⑥⨀(sukha) 🔼(ca) 🚻①⨂(pahāna) 🚹⑥⨀(dukkha) 🔼(ca) 🚻①⨂(pahāna) 🔼(pubbeva) 🚻⑥⨂(somanassadomanassa) 🚹①⨂(atthaṅgama) 🚻①⨀(adukkhamasukha) 🚹①⨀(upekkhāsatipārisuddhi) 🚻①⨀(catuttha) 🚹②⨀(jhāna) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | of pleasant | and | giving up of | unpleasant | and giving up of | just before | of (mental) pleasure and displeasure; satisfaction and dissatisfaction | disappearance of | neutral | which possesses purification of awareness by equanimity | fourth | jhāna | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, just before the giving up of the pleasant and the unpleasant and the disappearance of mental pleasure and displeasure, satisfaction and dissatisfaction, enters and remains in the fourth jhāna, in a neutral state, and possessing purification of awareness by equanimity.

13.2 Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.
🚹⑥⨀(ta) 🚹①⨂(ya) 🚹①⨂(purima) 🚺①⨀(upekkhāsukhasukhumasaccasaññā) 🚺①⨀(ta) ▶️🤟⨀(nirujjhati)
of that | whatever | past | refined and true perception of equanimity | that | ceases
Of that, whatever past refined and true perception of equanimity cease.

13.3 Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(adukkhamasukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(adukkhamasukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of neither unpleasant nor pleasant sensation | in that | in occasion | is | refined and true perception of neither unpleasant nor pleasant sensation | only | in that | in occasion | is
In that occasion, there is refined and true perception of neither unpleasant nor pleasant sensation, and in that occasion there is only a refined and true perception of neither unpleasant nor pleasant sensation.

42. THE FIFTH, SIXTH AND SEVENTH LEVELS OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 183):

14.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🔼(sabbaso) 🚺①⨀(rūpasaññā) 🚹①⨂(samatikkama) 🚺⑥⨂(paṭighasaññā) 🚹①⨂(atthaṅgama) 🚺①⨀(nānattasaññā) 🚹①⨂(amanasikāra) 🚹①⨀(ananta) 🚹①⨀(ākāsa) 🔼(ti) 🚻①⨀(ākāsānañcāyatana) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | altogether | perception of form | going beyond | of recognition of sense impression | disappearance of | recognition of multiplicity/diversity | ignoring | infinite | space | quote | base of infinity of space | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, going beyond perception of form altogether, with the disappearance of perception of sense impressions, ignoring the recognition of multiple/diverse things, enters and remains in the base of the infinity of space, ie. “infinite space”.

15.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🔼(sabbaso) 🚻①⨀(ākāsānañcāyatana) 🚹①⨂(samatikkama) 🚹①⨀(ananta) 🚻①⨀(viññāṇa) 🔼(ti) 🚻①⨀(viññāṇañcāyatana) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | altogether | base of infinity of space | going beyond | infinite | consciousness | quote | base of infinity consciousness | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, going beyond the base of infinite space altogether, enters and remains in the base of the infinite consciousness, ie. “infinite consciousness”.

16.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🔼(sabbaso) 🚻①⨀(viññāṇañcāyatana) 🚹①⨂(samatikkama) ▶️🤟⨀(natthi) 🚹②⨀(kaci) 🔼(ti) 🚻①⨀(ākiñcaññāyatana) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | altogether | base of infinity of space | going beyond | there is not | anything | quote | base of nothingness | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, going beyond the base of infinite consciousness altogether, enters and remains in the base of nothingness, ie. “there is nothing”.

43. THE EIGHTH AND NINTH LEVELS OF CONCENTRATION

Tapussasutta AN 9.41 PTS 4.439–4.448 (Anguttara Nikaya IV 448):

15.11 So kho ahaṁ, ānanda, aparena samayena (nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ).
🚹①⨀(ta) 🔼(kho) 👆①⨀(ahaṃ) 🚹⓪⨀(ānanda) 🚹③⨀(apara) 🚹③⨀(samaya) 🚻②⨂(nevasaññānāsaññāyatana) 🚹②⨀(ādīnava) 🔼(disvā) 🚻①⨀(ta) ⏮🤟⨀(bahulamakāsi) 🚹②⨂(saññāvedayitanirodha) 🚹②⨀(ānisaṃsa) 🔼(adhigamma) ⏮👆⨀(tamāsevi)
that | indeed | I | Ānanda | with another | with occasion | base of neither perception nor non-perception | inadequacy of | having seen | that | one | practised often | ending of recognition and feeling | expecting | attaining | applied oneself to that
Indeed I, Ānanda, at that other time, having seen the inadequacy of the base of neither perception nor non-perception that is practiced oftenm applied myself to expecting and attaining the ending of recognition and feeling.

15.13 (So kho ahaṁ, ānanda), sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.
🚹①⨀(ta) 🔼(kho) 👆①⨀(ahaṃ) 🚹⓪⨀(ānanda) 🔼(sabbaso) 🚻①⨀(nevasaññānāsaññāyatana) 🔼(samatikkamma) 🚹②⨀(saññāvedayitanirodha) 🔼(upasampajja) ▶️👆⨀(viharati) 🚺③⨀(pañña) 👆③⨀(ahaṃ) 🔼(disvā) 🚹⑤⨀(āsava) 🚹②⨀(parikkhaya) ⏮🤟⨂(agamāsi)
that | indeed | I | Ānanda | altogether | base of neither perception nor non-perception | going beyond | ending of recognition and feeling | entering | I remain in | by knowledge | by me | having seen | from effluent | exhaustion of | arrived at
Indeed I, Ānanda, going beyond the base of neither perception nor non-perception altogether, enters and remains in the ending of recognition and feeling, having seen by my knowledge, and arrived at the exhaustion of the effluents.

16.2 Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
🚹⑤⨀(ya) 🔼(ca kho) 👆①⨀(ahaṃ) 🚹⓪⨀(ānanda) 🚺①⨂(ima) ⚧①⨂(nava) 🚺①⨂(anupubbavihārasamāpatti) 🔼(evaṃ) 🔼(anulomapaṭilomaṃ) ⏮👆⨀(samāpajji) 🔼(pi) ⏮👆⨀(vuṭṭhahi) 🔼(pi) 🔼(athāhaṃ) 🚹⓪⨀(ānanda) 🚹⑦⨀(sadevaka) 🚹⑦⨀(loka) 🚹⑦⨀(samāraka) 🚹⑦⨀(sabrahmaka) 🚺⑦⨀(sassamaṇabrāhmaṇa) 🚺⑦⨀(pajā) 🚺⑦⨀(sadevamanussa) 🚻①⨀(anuttara) 🚺①⨀(sammāsambodhi) 🚹①⨀(abhisambuddha) 🔼(ti) ⏮👆⨀(paccaññāsi)
from whatever | and | indeed | I | Ānanda | these | nine | attainment of the successive stages in meditation | thus | forwards and backwards | entered | too | emerged from | too | then I | Ānanda | in with deities | in universe | with Māra | with Brahmas | with religious practitioners | with people | with kings and commoners | highest | perfect awakening | perfect enligtenment | quote | I claimed
And from whatever indeed, Ānanda, I entered and emerged from these nine attainments of the successive stages in meditation forwards and backwards, then I claimed to the deities in the world, Māra, Brahmas, religious practitioners, general population, kings and commoners: “This is the highest, perfect awakening, and perfect enligtenment!”

16.3 Ñāṇañca pana me dassanaṁ udapādi:
🚻①⨀(ñāṇa) 🔼(ca pana) 👆⑥⨀(ahaṃ)🚻①⨀(dassana) ⏮🤟⨀(udapādi)
Having insight | and | moreover | for me realisation | arose
Having insight, the realisation arose for me:

44. THE STATE OF EMPTINESS

Piṇḍapātapārisuddhisutta MN 151 PTS 3.294–3.297 (Majjhima Nikaya III 293 f):

1.3 (Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.) Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
🔼(atha kho) 🚹①⨀(āyasmant) 🚹①⨀(sāriputta) 🚹②⨀(sāyanhasamaya) 🚻⑤⨀(paṭisallāna) 🚹①⨀(vuṭṭhita) 🚹③⨀(ya) 🚹①⨂(bhagavant) ⏮🤟⨀(tenupasaṅkami) 🔼(upasaṅkamitvā) 🚹②⨀(bhagavant) 🔼(abhivādetvā) 🔼(ekamantaṃ) ⏮🤟⨀(nisīdi)
after that | Venerable | Sāriputta | in the late afternoon | from seclusion | come out of | by where | Bhagavant | by there approached | having approached | Bhagavant | having bowed down to | to one side | sat down
🔼(ekamantaṃ) 🚻①⨀(nisinna) 🔼(kho) 🚹②⨀(āyasmant) 🚹②⨀(sāriputta) 🚹①⨀(bhagavant) 🔵⏮🤟⨀(etadavoca)
to one side | sitting | indeed | Venerable | Sāriputta | Bhagavant | said this :
(After that, Venerable Sāriputta came out of seclusion in the late afternoon and approached the Bhagavant. Having approached, he bowed to the Bhagavant and sat down to one side.) The Bhagavant said this to Venerable Sāriputta sitting on one side:

2.1 “Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto.
🚻①⨂(vippasanna) 🔼(kho) 🤘②⨀(tvaṃ) 🚹⓪⨀(sāriputta) 🚻①⨂(indriya) 🚹①⨀(parisuddha) 🚹①⨀(chavivaṇṇa) 🚹①⨀(pariyodāta)
tranquil | indeed | you | Sāriputta | appearance | pure | complexion | bright
“You are tranquil indeed, Sāriputta, and your appearance is pure and complexion bright.”

2.4 “Sādhu sādhu, sāriputta. 🚹①⨀(sādhu) 🚹①⨀(sādhu) 🚹⓪⨀(sāriputta) Excellent | Sāriputta “Excellent, Sāriputta.”

2.5 Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. 🚹③⨀(mahāpurisavihāra) 🔼(kira) 🤘①⨀(tvaṃ) 🚹⓪⨀(sāriputta) 🔼(etarahi) 🚻①⨀(bahula) ▶️🤘⨀(viharati) with internal dwelling of an illustrious being | truly | you | Sāriputta | now | often | dwells in | quote “Truly, Sāriputta, lately you often dwell in the internal dwelling of an illustrious being.”

2.6 Mahāpurisavihāro eso, sāriputta, yadidaṁ— 🚹①⨀(mahāpurisavihāra) 🚹①⨀(eta) 🚹⓪⨀(sāriputta) 🔼(yadidaṃ) internal dwelling of an illustrious being | this | Sāriputta | that is Sāriputta, this is the internal dwelling of an illustrious being:

2.7 suññatā. 🚹①⨂(suññata) emptiness “That is the internal dwelling of an illustrious being, Sāriputta, this emptiness.”

45. HOW TO MEET PERSECUTION AND DEATH

Mahāhatthipadopamasutta MN 28 PTS 1.185–1.191 (Majjhima Nikaya I 186):

9.1 Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—
🔼(tañce) 🔼(āvuso) 🚹②⨀(bhikkhu) 🚹①⨂(para) 🚹③⨂(aniṭṭha) 🚹③⨂(akanta) 🚹③⨂(amanāpa) ▶️🤟⨂(samudācarati)
if that | friend | bhikkhu | others | with unpleasant | disagreeable | dislikeable | behave
Friend, if others behave with unpleasantness, disagreeableness, dislikeableness to that bhikkhu -

9.2 pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.
🚹③⨀(pāṇisamphassa) 🔼(api) 🚹③⨀(leḍḍusamphassa) 🔼(api) 🚹③⨀(daṇḍasamphassa) 🔼(api) 🚹③⨀(satthasamphassa) 🔼(api)
with slap | even | with throwing stones | even | with beating with a stick | even | with stabbing with a weapon | even
even hitting him with hands, stones, sticks, weapons.

9.3 So evaṁ pajānāti:
🚹①⨀(ta) 🔼(evaṃ) ▶️🤟⨀(pajānāti)
he | thus | knows:
Thus he knows:

9.5 Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:
🚻①⨀(vutta) 🔼(kho) 🔼(panetaṃ) 🚹③⨀(bhagavant)🚹⑦⨀(kakacūpamovāda)
said | indeed | but this | by Bhagavant | exhortation with the simile of the saw
But this is indeed said by the Bhagavant in the exhortation with the simile of the saw:

45. A NUN TELLS HER STORY

Sīhātherīgāthā Thig 5.3 PTS 132 Verse 77–81 (Therigatha, verses 78-81):

2.1 Pariyuṭṭhitā klesehi,
🚹①⨂(pariyuṭṭhita) 🚹③⨂(klesa)
consumed by | defilements
2.2 subhasaññānuvattinī;
🚺①⨀(subhasaññānuvattī)
pursuing beautiful perceptions
2.3 Samaṁ cittassa na labhiṁ,
🚻①⨀(sama) 🚻⑥⨀(citta) 🔼(na) ⏮🤟⨀(labhi)
balance | of mind/heart | no | obtained
Didn’t obtain balance of mind/heart
2.4 rāgacittavasānugā.
🚹①⨂(rāgacittavasānuga)
slave of the impassioned heart
3.1 Kisā paṇḍu vivaṇṇā ca,
🚹①⨂(kisa) 🚹①⨀(paṇḍu) 🚹①⨂(vivaṇṇa) 🔼(ca)
thin | pale | sickly | and
3.2 satta vassāni cārihaṁ;
⚧①⨂(satta) 🚻①⨂(vassa) 🚻①⨀(cārī) 👆①⨀(ahaṃ)
seven | years | wandered | I
3.3 Nāhaṁ divā vā rattiṁ vā,
🔼(nāhaṃ) 🚹③⨀(diva) 🔼(vā) 🔼(rattiṃ) 🔼(vā)
not I | by day | or | by night | or
3.4 sukhaṁ vindiṁ sudukkhitā.
🚻①⨀(sukha) ⏮🤟⨀(vindi) 🚹①⨂(sudukkhita)
pleasant | experienced | suffering miserably

4.1 Tato rajjuṁ gahetvāna,
🚹⑤⨀(ta) 🚺②⨀(rajju) 🔼(gahetvāna)
from that | rope | having taken
4.2 pāvisiṁ vanamantaraṁ;
⏮🤟⨀(pāvisi) 🚻①⨀(vanamantara)
entered | inner forest
4.3 Varaṁ me idha ubbandhaṁ,
🚹②⨀(vara) 👆⑥⨀(ahaṃ) 🔼(idha) 🚹②⨀(ubbandha)
wish | of me | now | suicide
4.4 yañca hīnaṁ punācare.
🔼(yañca) 🚻①⨀(hīna) ⏯🤟⨀(punācarati)
but whatever | deficiencies | will repeat again
5.1 Daḷhapāsaṁ karitvāna,
🚹②⨀(daḷhapāsa) 🔼(karitvāna)
strong noose | having made
5.2 rukkhasākhāya bandhiya;
🚺⑦⨀(rukkhasākhā) 🔼(bandhiya)
at branch of tree | having tied
5.3 Pakkhipiṁ pāsaṁ gīvāyaṁ,
⏮🤟⨀(pakkhipi) 🚹②⨀(pāsa) 🚺⑦⨀(gīvā)
placed | noose | on neck
5.4 atha cittaṁ vimucci me”ti.
🔼(atha) 🚻①⨀(citta) ⏮🤟⨀(vimucci) 👆⑥⨀(ahaṃ) 🔼(ti)
then | mind | was liberated | of me | quote

Consumed by defilements,
Pursuing beautiful perceptions;
Did not obtain balance of mind,
Slave of the impassioned heart.

Thin, pale, sickly,
Seven years I wandered;
By day or night I did not,
Experience comfort, suffering miserably.

From that, having taken a rope,
Entered into the inner forest;
My wish is now suicide,
But whatever deficiences will repeat again.

Having made a strong noose,
Having tied to a branch of a tree;
Placed noose on neck,
Then my mind was liberated.

46. THE BUDDHA RELATES HOW HE ATTAINED NIRVANA

Pāsarāsisutta MN 26 PTS 1.161–1.175 (Majjhima Nikaya I 167):

18.1 (So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ), attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.
🚹①⨀(ta) 🔼(kho) 👆①⨀(ahaṃ) 🚹⓪⨂(bhikkhu) 🚹⑤⨀(atta) 🚹①⨀(jātidhamma) 🚹①⨀(samāna) 🚹⑦⨀(jātidhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(ajāta) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(ajāta) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(jarādhamma) 🚹①⨀(samāna) 🚹⑦⨀(jarādhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(ajaras) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(ajaras) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(byādhidhamma) 🚹①⨀(samāna) 🚹⑦⨀(byādhidhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚹①⨀(abyādhi) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚹①⨀(abyādhi) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(maraṇadhamma) 🚹①⨀(samāna) 🚹⑦⨀(maraṇadhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(amata) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(amata) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(sokadhamma) 🚹①⨀(samāna) 🚹⑦⨀(sokadhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(asoka) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(asoka) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(saṅkilesadhamma) 🚹①⨀(samāna) 🚹⑦⨀(saṅkilesadhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(asaṅkiliṭṭha) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(asaṅkiliṭṭha) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā)
that | indeed | I | Bhikkhave | from self | liable to birth | being | in liable to birth | unsatisfactoriness | having perceived | unborn | unsurpassed | sanctuary | extinguishing | searching for | unborn | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to old age | being | in liable to old age | unsatisfactoriness | having perceived | not aging | unsurpassed | sanctuary | extinguishing | searching for | not aging | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to get sick | being | in liable to get sick | unsatisfactoriness | having perceived | healthy | unsurpassed | sanctuary | extinguishing | searching for | healthy | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to death | being | in liable to death | unsatisfactoriness | having perceived | non death | unsurpassed | sanctuary | extinguishing | searching for | non death | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to sorrow | being | in liable to sorrow | unsatisfactoriness | having perceived | non sorrow | unsurpassed | sanctuary | extinguishing | searching for | non sorrow | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to defilement | being | in liable to defilement | unsatisfactoriness | having perceived | undefiled | unsurpassed | sanctuary | extinguishing | searching for | undefiled | unsurpassed | sanctuary | extinguishing | achieved
(That indeed, Bhikkhave, from my own doing I was liable to birth, and having perceived the unsatisfactoriness of being liable to birth, searching for the unsurpassed sanctuary of extinguishment from being born, achieved the unsurpassed sanctuary of extinguishment from being born. From my own doing I was liable to old age, and having perceived the unsatisfactoriness of being liable to old age, searching for the unsurpassed sanctuary of non-aging through extinguishment, achieved the unsurpassed sanctuary of non-aging through extinguishment. From my own doing I was liable to sickness, and having perceived the unsatisfactoriness of being liable to sickness, searching for the unsurpassed sanctuary of health through extinguishment, achieved the unsurpassed sanctuary of health through extinguishment. From my own doing I was liable to death, and having perceived the unsatisfactoriness of being liable to death, searching for the unsurpassed sanctuary of non-death through extinguishment, achieved the unsurpassed sanctuary of non-death through extinguishment. From my own doing I was liable to sorrow, and having perceived the unsatisfactoriness of being liable to sorrow, searching for the unsurpassed sanctuary of non-sorrow through extinguishment, achieved the unsurpassed sanctuary of non-sorrow through extinguishment.) From my own doing I was liable to defilement, and having perceived the unsatisfactoriness of being liable to defilement, searching for the unsurpassed sanctuary of undefilement through extinguishment, achieved the unsurpassed sanctuary of undefilement through extinguishment.

18.2 Ñāṇañca pana me dassanaṁ udapādi:
🚻①⨀(ñāṇa) 🔼(ca pana) 👆⑥⨀(ahaṃ)🚻①⨀(dassana) ⏮🤟⨀(udapādi)
Having insight | and | moreover | for me realisation | arose
Having insight, the realisation arose for me:

47. NIRVANA

Rakkhitattheragāthā Thag 1.79 Verse 79 (Theragatha, verse 79):

All passions abandoned by me,
All ill will from the masses (of fuel);
All delusions of me gone,
I am liberated and quenched.

48. HAPPINESS

Bākulattheragāthā Thag 3.3 Verse 225–227 (Theragatha, verse 227):

3.1 Susukhaṁ vata nibbānaṁ,
🚻①⨀(susukha) 🔼(vata) 🚻①⨀(nibbāna)
very satisfying | certainly| Nibbāna
3.2 sammāsambuddhadesitaṁ;
🚻①⨀(sammāsambuddhadesita)
taught by the perfectly awakened one
3.3 Asokaṁ virajaṁ khemaṁ,
🚻①⨀(asoka) 🚻①⨀(viraja) 🚻①⨀(khema)
free from sorrow | pure | sanctuary
3.4 yattha dukkhaṁ nirujjhatī”ti.
🔼(yattha) 🚻①⨀(dukkha) ▶️🤟⨀(nirujjhati)
whenever | suffering | ceases | quote

Certainly Nibbāna is very satisfying,
Taught by the perfectly awakened one;
Free from sorrow, a pure sanctuary,
Whenever dukkha ceases.

49. NIRVANA IS WITHIN REACH

Adhimuttattheragāthā Thag 16.1 PTS 71–72 Verse 705–725 (Therigatha, verses 511-513):

64.1 Ajaramhi vijjamāne,
🚹⑦⨀(ajaras) 🚹⑦⨀(vijjamāna)
in not aging | in existing/possible
64.2 Kiṁ tava kāmehi yesu jarā;🚻①⨀(ka) 🤘④⨀(tvaṃ) 🚹⑤⨂(kāma) 🚹⑦⨂(ya) 🚹③⨀(jara)
why | for you | from sensual pleasure | in whatever | with old age
64.3 Maraṇabyādhigahitā,
🚹①⨂(maraṇabyādhigahita)seized by death and illness
64.4 Sabbā sabbattha jātiyo.
🚹①⨀(sabba) 🔼(sabbattha) 🚺①⨂(jāti)
all | everywhere | classes of beings
65.1 Idamajaramidamamaraṁ,
🚻①⨀(ima) 🚹②⨀(ajaras) 🚻①⨀(ima) 🚻①⨀(amara)
this | not aging | this | not subject to death
65.2 Idamajarāmaraṁ padamasokaṁ;
🚻①⨀(ima) 🚻①⨀(ajarāmara) 🚻①⨀(pada) 🚻①⨀(asoka)
this | free from old age and death | way | free from sorrow
65.3 Asapattamasambādhaṁ,
🚻①⨀(asapatta) 🚻①⨀(asambādha)
peaceful | unobstructed
65.4 Akhalitamabhayaṁ nirupatāpaṁ.
🚻①⨀(akhalita) 🚻①⨀(abhaya)
free from stumbling | free from fear
66.1 Adhigatamidaṁ bahūhi,
🚻①⨀(adhigata) 🚻①⨀(ima) 🚹③⨂(bahu)
achieved | this | by many
66.2 Amataṁ ajjāpi ca labhanīyamidaṁ;
🚻①⨀(amata) 🔼(ajja api ca) 🚻①⨀(labhanīya) 🚻①⨀(ima)
free from death | now | surely | and | obtainable | this
66.3 Yo yoniso payuñjati,
🚹①⨀(ya) 🔼(yoniso) ▶️🤟⨀(payuñjati)
whoever | properly | applies
66.4 Na ca sakkā aghaṭamānena”
🔼(na ca) 🚹①⨂(sakka) 🚹③⨀(aghaṭamāna)
no | and | able | not striving

In possibility of non-aging,
What good in whatever from aging sensual pleasures for you?
Seized by death and illness,
All classes of beings wherever.

This is not aging, not subject to death,
This is free from old age and death, and sorrow;
Peaceful and unobstructed,
Free from stumbling and fear.

This is achieved by many,
Obtainable now this freedom from death;
Whoever applies properly,
Not able without striving.

50. THE UNBORN

Tatiyanibbānapaṭisaṁyuttasutta Ud 8.3 PTS 81 (Udana, p 80):

3.1 “Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.
▶️🤟⨀(atthi) 🚹⓪⨂(bhikkhu) 🚻①⨀(ajāta) 🚻①⨀(abhūta) 🚻①⨀(akata) 🚻①⨀(asaṅkhata)
there exists | Bhikkhave | not born | not become | not made | not formed
“There exists, Bhikkhave, that which is not born, not become, not made, not formed.”

52. NIRVANA AND DEATH

Upasīvamāṇavapucchā Snp 5.7 PTS 206–207 Verse 1076–1083 (Sutta Nipata, verses 1074, 1076):

Like a flame blown by a gust of wind,
The essence runs away and approaches eluding definition;
Thus a sage freed from representation and body,
The essence runs away and approaches eluding definition.

There is no quantification of the disappeared,
By whatever that is said, that is not for him;
In eradicating every characteristic,
All eradicated from even representation.

CONCLUDING SUMMARY

This is a restatement of the above extracts from the words of the Buddha, with minor rearrangement, edits and clarifications to make the text flow better, and eliminating vocatives and repetition.

If you know and understand the Buddha’s teachings, you will not need to rely on the authority of teachers, repeat what they say, dependent on teachers, or engage in customs and rituals. Instead, your knowledge and understanding is known by yourself, seen by yourself, experienced by yourself, and the teaching of the Buddha is verifiable and should be personally experienced by those who are able to do so.

The Buddha’s teaching can be encapsulated as Four “Pure” Truths:

The pure truth of “dukkha” (suffering)
The pure truth of the source of dukkha
The pure truth of the end of dukkha
The pure truth of the path of progress, leading to the end of dukkha

Dukkha

Dukkha is an underlying dissatisfaction caused by:

birth (and rebirth)
old age
death
grief, wailing, pain, suffering and trouble
association with the disliked
separation from the loved
not getting what one desires

In summary, the dukkha is analogous to a continuously burning fire fed by the Five Masses of Fuel (“pañcupādānakkhandhā”).

The Five Masses of Fuel

These are five processes:

rūpa (form),
vedanā (feelings),
saññā (perceptions),
saṅkhāra (volitional results),
viññāṇa (consciousness),

These processes result in:

suffering,
disease,
body disfigurements,
injury,
trouble and misfortune,
oppression,
inflictions by others,
disintegration,
emptiness.

Impermanence

Life, and everything that is experienced, is impermanent. Time passes, beings die (and are reborn), like water flowing in a stream, ever changing and moving. The impermanence of life is dukkha.

No permanent “self” or “soul”

What we regard as a sense of “self” is also impermanent. Our conception of a “being” is nothing more than the collection of the Five Masses of Fuel, there is no “sum” that is greater than the “parts.”

There is suffering, but no “self” is suffering
There is action, but no “self” is performing
There is entinguishment, but no “self” is extinguishing
There is a path, but no “self” is travelling.

The source of dukkha.

Dukkha is caused by craving, leading to rebirth, accompanied by delight and desire, and experienced by one who takes delight here and there; thoroughly enjoying this and that:

craving for sensual pleasure,
craving for existence,
craving for annihilation.

The end of dukkha

Dukkha is ended by completely fading away and ending craving, and:

giving up
relinquishing
liberation,
non-attachment

The path of progress leading to the end of dukkha

Also known as the Pure Path in Eight Parts (“ariyo aṭṭhaṅgiko maggo”), consisting of:

sammādiṭṭhi (right view),
sammāsaṅkappa (right intention),
sammāvāca (right speech),
sammākammanta (right conduct),
sammāājīva (right livelihood),
sammāvāyāma (right effort),
sammāsati (right awareness),
sammāsamādhi (right mental composure).

The basis of the Pure Path is the mind pulling away from the Five Masses of Fuel, which causes the fuel to be spent and the fire to stop burning. Let us examine some of these masses in greater detail.

vedanā (Feelings)

There are three types of feelings, either relating to the body or to the mind:

pleasant feelings, with an underlying tendency towards desire
unpleasant feelings, with an underlying tendency towards aversion
neutral feelings, with an underlying tendency towards ignorance

These underlying tendencies - desire, aversion, ignorance - should be given up.

sañña (Perceptions)

There are six types of perceptions:

perception of form,
perception of sound,
perception of smells,
perception of taste,
perception of touch,
perception of mental characteristics.

Sañña is the process of recognising “recognition.” And what is “recognition”? It is the ability to classify representations, for example colour (“blue”, “yellow”, “red”, “white”, etc.)

saṅkhārā (Volitional Thought Processes)

There are three types of volitional thought processes:

bodily thought process (intention which result in bodily action),
eg. breathing in and out
verbal thought process (intention which result in verbal action),
eg. inner dialogue
mental thought process (intention which result in thought formation).
eg. sañña (perceptions) and vedanā (feelings)

There are six classes of volitional thoughts (intentions):

thoughts about forms,
thoughts about sounds,
thoughts about smells,
thoughts about tastes,
thoughts about contacts,
thoughts about mental characteristics.

viññāṇa (Consciousness)

The following prerequisites or dependencies cause consciousness to arise, and be categorised:

eye (faculty of seeing)
dependency of forms
categorised as “visual-consciousness”
ear (faculty of hearing)
dependency of sounds
categorised as “auditory-consciousness”
nose (faculty of smelling)
dependency of smells
categorised as “olfactory-consciousness”
tongue (faculty of tasting)
dependency of taste
categorised as “gustatory-consciousness”
body (faculty of touch)
dependency of physical sensations
categorised as “tactile-consciousness”
mind (faculty of tought)
dependency of mental states
categorised as “mental-consciousness”

bhava (Existence)

It is a fruit ripening in the realm of sensual desire. If there is no volitional action, there would not be desire for existence.
Action is the field, consciousness is the seed, and craving is the moisture.
While beings are impeded by ignorance, bound by craving, fallen away from their roots, consciousness is well established and in the future produces renewed existence.

Consciousness May Be Calmed

Whenever any suffering arises,
All caused by consciousness;
With the cessation of consciousness,
There is no birth of suffering.

Having known this danger,
suffering is caused by consciousness;
The bhikkhu stills the consciousness,
And so attained final Nibbāna satisfied.

The Psychological Law Of Causality And Its Use

Having a cause is a condition for saññā (perceptions) arising and ceasing for a person.
Practice arising a single perception, and ceasing a single perception.

Liberation Is A Natural Process

For the moral and accomplished in virtue, nothing ought to be done with intention.

“May no regrets arise of me.”
This characteristic, non-regret, arises for whoever is moral and accomplished in virtue.
One who has no regrets, has nothing that ought to be done with intention.

“May joy arise of me.”
This characteristic, joy, is born for whoever has no regrets.
One who is joyous, has nothing that ought to be done with intention.

“May delight arise of me.”
This characteristic, delight, arises for whoever is joyous.
One who is delighted, has nothing that ought to be done with intention.

“May my body calm down.”
This characteristic, body, calms down for whoever is delighted.
One of calm body, has nothing that ought to be done with intention.

“May I experience happiness.”
This characteristic, happiness, is experienced for whoever has a calm body.
One is happy, has nothing that ought to be done with intention.

“May my mind become composed.”
This characteristic, mind, becomes composed for whoever is happy.
One is composed, has nothing that ought to be done with intention.

“May I see and know reality as it is.”
This characteristic, reality as it is, is seen and known for whoever is composed.
One who sees and know reality as it is, has nothing that ought to be done with intention.

“May I be dispassionate and detached.”
This characteristic, one becomes dispassionate and detached for whoever seeing and knowing reality as it is.
One who becomes dispassionate and detached, has nothing that ought to be done with intention.

“May I personally realise understanding and insight into liberation.”
This characteristic, one personally realises understanding and insight into liberation for whoever is dispassionate and detached.

The Origin And Control Of Suffering

Visual consciousness (cakkhuviññāṇa) arises dependent on rūpa (form) and the faculty of seeing. The three combined together is phassa (contact).
Dependent on phassa (contact), vedanā (feelings).
Dependent on vedanā (feelings), taṇhā (craving).
While completely fading away and ending of craving, cessation of grasping.
From cessation of grasping, cessation of being.
From cessation of being, cessation of birth.
From cessation of birth, old age, grief, wailing, pain, suffering and trouble cease.
Thus of this whole lot, there is cessation of mass of suffering.
This is disappearance of dukkha (suffering).

Everything Is Caused

Like a certain seed,
Sown in field, grows;
Meeting with soil nutrients,
and moisture, both of these.

Thus, the masses and elements,
And these six senses;
Reason for arise of dependence,
Disintegration of dependence, ceases

Man Forms His Own Destiny

Irrigators guide water,
Arrow makers straighten arrow;
Carpenters straighten wood,
The wise tames the self.

Karma Sometimes Works Slowly

By no means completed wrong action,
Thickens quickly like milk;
Smouldering, heedlessly follows,
Like fire covered with ashes.

How Rebirth Is Influenced By Actions

Here, a certain person generates harmful intentions resulting in bodily, verbal and mental actions.
Having generated harmful intentions resulting in bodily, verbal and mental actions, he is reborn in a harmful world.
That being, who is reborn in a harmful world, is afflicted with harmful contact.
That being, who is afflicted with harmful contact, experiences totally painful harmful feelings just like beings living in hell.

A Strong Wish May Influence Rebirth

Here, a bhikkhu is endowed with faith, virtue, learning, generosity and wisdom.
It occurred to him:
“Oh dear, oh no, death (of my) body, following death, I should be reborn in company of wealthy men of the ruling caste.”
He takes his mind, focuses and cultivates it.
Regarding that, those volitional thought processes and state of mind, thus cultivated and practised often, leads to rebirth.
This way, this path of progress leads to rebirth.

A Summary Of The Way

Non-doing of all wrongdoing,
Taking up of wholesome;
Purifying one’s own mind,
This is the teaching of the Buddha.

Renunciation

Formerly, I was similar to an ignorant being, living as a layman.
Because of that, the Tathāgata and his disciples taught the Dhamma to me.
Having heard that Dhamma, I acquired faith in the Tathāgata.
I reflected like that, endowed with the the gaining of that faith.
Household life is crowded and dirty, renunciation is open space.
It is not easy from being settled in domestic living to living a completely perfect and flawless spiritual path.
What if I were to renounce from household life to homeless state, having shaved off hair and heard, and having put on ochre robe.
Indeed, friend, after some time, having left behind a small or large pile of wealth, and a small or large family circle, I renounced from household life to homeless state, having shaved off hair and heard, and having put on ochre robe.

sammādiṭṭhi (Right View)

Understanding of:

dukkha,
source of dukkha,
end of dukkha,
the path of progress leading to the end of dukkha.

sammāsaṅkappa (Right Intention),

Intention of:

renunciation,
good,
not harming.

sammāvāca (Right Speech)

Abstinence from:

false speech,
slanderous speech,
harsh speech,
gossip.

Giving up false speech, abstaining from false speech, being truthful, true to one’s word, honest, reliable, keeping promises for everyone in the world.

Giving up slanderous speech, abstaining from slanderous speech. Having listened here, does not tell in such-and-such place for the purposes of disturbance, or having listened in such and such place, does not tell here for the purposes of disturbance. Conciliator of the broken, provider of friendly terms, enjoying concord, liking harmony, delighting in unity, talking peace-making speech.

Giving up harsh speech, abstaining from harsh speech. Whatever that speech is, it is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the masses, talking appropriate speech.

Giving up gossip, abstaining from gossip, speaking at the proper time, speaking what is true, speaking what is meaningful, speaking about the Dhamma, speaking about the discipline, talking speech worth remembering, timely, reasonable, purposeful, beneficial.

sammākammanta (Right Conduct)

Abstinence from:

killing living beings,
theft,
sexual misconduct.

Life long arahants (awakened beings):

give up incelibacy, practice celibacy, keep far away from sexual intercourse, abstain from vulgar practice.
give up and abstains from wine, spirits, drugs and states of intoxication.
eat one meal a day, abstain from eating at night, and between midday and dawn.
abstain from dancing, singing, instrumental music, watching shows, using garlands, perfumes, oils, adornments and decorations.
give up and abstain from large and luxurious beds, prepare low or small beds, or spread of grass.

sammāājīva (Right Livelihood),

give up wrong livelihood,
prepares for a way of life with right livelihood.

Wrong livelihood:

Cheating,
cajoling,
indirect begging,
putting others down,
desiring acquisition with profit.

sammāvāyāma (Right Effort)

For the non-arising of evil and unwholesome characteristics, he generates a desire for non-arising, tries to make an effort, start, strives on the mind, and exerts himself.
He generates a desire for the giving up of the arising of evil and unwholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.
For the non-arising of wholesome characteristics, he generates a desire for arising, tries to make an effort, start, strives on the mind, and exerts himself.
He generates a desire for the persistence of, non-confusion of, increase of, maturity of, developing of, fulfillment of the arising of wholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.

sammāsati (Right Awareness)

The bhikkhu:

when walking knows clearly “I am walking”,
when standing knows clearly “I am standing”,
when sitting knows clearly “I am seating”,
when lying down knows clearly “I am lying down.”

In whatever way his body is orientated, in that way he knows clearly.

He is aware of:

observing the body internally, externally, internally and externally (together),
contemplating the nature of arising, disappearance, arising and disappearing (together) of physical processes.

And for him he keeps in mind and establishes “there is a body”, and he is independent and mindful through understanding and continuous awareness, and he does not cling to anything in the world.

The bhikkhu is attentive to:

going forward,
coming back,
looking ahead,
looking around,
flexing,
stretching,
carrying the outer robe, bowl and robe,
eating,
drinking,
chewing,
tasting,
going to the toilet,
walking,
standing,
sitting,
sleeping,
being awake,
talking,
keeping quiet.

Irradiation Of Friendliness, Compassion, Tenderness, And Equanimity

The bhikkhu is intent and mindful of filling all compass directions, above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will:

mettā (goodwill/friendliness)
karuṇā (compassion/pity)
muditā (emphatic happiness)
upekkhā (balance/equanimity)

sammāsamādhi (Right Mental Composure)

Nine levels of mental composure:

Secluding oneself from sensual pleasures, detaching from unskillful behaviour, one enters and remains in the first jhāna, accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. Of that, whatever past perceptions of sensual pleasure cease. In that occasion, there is refined and true perception of felicity and satisfaction born from seclusion, and in that occasion there is only a refined and true perception of felicity and satisfaction born from seclusion.
With the conclusion of reflection and consideration, one enters and remains in the second jhāna, accompanied by an inner calming of intention, focused and free of thought or inner dialogue, born from stable mind, with felicity and satisfaction. Of that, whatever past refined and true perception of felicity and satisfaction born from seclusion cease. In that occasion, there is refined and true perception of the felicity and satisfaction born from mental composure, and in that occasion there is only a refined and true perception of the felicity and satisfaction born from mental composure.
With the detachment from felicity, enters and remains in the third jhāna, one remains mentally balanced, is fully aware and being present, experiences body comfort, as the pure ones describe: “equanimous, attentive, living at ease.” Of that, whatever past refined and true perception of the felicity and satisfaction born from mental composure cease. In that occasion, there is refined and true perception of equanimity, and in that occasion there is only a refined and true perception of equanimity.
Just before the giving up of the pleasant and the unpleasant and the disappearance of mental pleasure and displeasure, satisfaction and dissatisfaction, one enters and remains in the fourth jhāna, in a neutral state, and possessing purification of awareness by equanimity. Of that, whatever past refined and true perception of equanimity cease. In that occasion, there is refined and true perception of neither unpleasant nor pleasant sensation, and in that occasion there is only a refined and true perception of neither unpleasant nor pleasant sensation.
Going beyond perception of form altogether, with the disappearance of perception of sense impressions, ignoring the recognition of multiple/diverse things, one enters and remains in the base of the infinity of space, ie. “infinite space”.
Going beyond the base of infinite space altogether, one enters and remains in the base of the infinite consciousness, ie. “infinite consciousness”.
Going beyond the base of infinite consciousness altogether, one enters and remains in the base of nothingness, ie. “there is nothing”.
Having seen the inadequacy of the base of neither perception nor non-perception that is practiced often, one applies oneself to expecting and attaining the ending of recognition and feeling.
Going beyond the base of neither perception nor non-perception altogether, one enters and remains in the ending of recognition and feeling, having seen by that knowledge, one arrives at the exhaustion of the effluents.

And from whatever indeed, I entered and emerged from these nine attainments of the successive stages in mental composure forwards and backwards, then I claimed to the deities in the world, Māra, Brahmas, religious practitioners, general population, kings and commoners: “This is the highest, perfect awakening, and perfect enligtenment!”
Having insight, the realisation arose for me: “Unshakeable is my mental liberation, this is the final birth, now there is no rebirth.”

The State Of Emptiness

(After that, Venerable Sāriputta came out of seclusion in the late afternoon and approached the Bhagavant. Having approached, he bowed to the Bhagavant and sat down to one side.) The Bhagavant said this to Venerable Sāriputta sitting on one side:
“You are tranquil indeed, Sāriputta, and your appearance is pure and complexion bright. How have you been spending time lately, Sāriputta?”
“Lately, I often dwell on emptiness, Bhante.”
“Excellent, Sāriputta. Truly, Sāriputta, lately you often dwell in the internal dwelling of an illustrious being. Sāriputta, this is the internal dwelling of an illustrious being: Emptiness.”

How To Meet Persecution And Death

Friend, if others behave with unpleasantness, disagreeableness, dislikeableness to that bhikkhu - even hitting him with hands, stones, sticks, weapons. Thus he knows: This body is of such nature that it is possible to physically hit it with hands, stones, sticks, weapons.

But this is indeed said by the Bhagavant in the exhortation with the simile of the saw: “Bhikkhave, even if lowlife robbers cut off all the limbs with a doubled handled saw, even in that case whoever will corrupt his mind is not practising the teaching of mine. And now applied with me there will be active determination, presence and awareness, unmuddled, tranquility, unagitated body, composed and focused mind. And now certainly, even when hit by hands, stones, sticks, weapons in the body, surely in this case the teaching of the Buddha is practised.”

A Bhikkhuni’s Story

Consumed by defilements,
Pursuing beautiful perceptions;
Did not obtain balance of mind,
Slave of the impassioned heart.

Thin, pale, sickly,
Seven years I wandered;
By day or night I did not,
Experience comfort, suffering miserably.

From that, having taken a rope,
Entered into the inner forest;
My wish is now suicide,
But whatever deficiences will repeat again.

Having made a strong noose,
Having tied to a branch of a tree;
Placed noose on neck,
Then my mind was liberated.

The Buddha Relates How He Attained Nibbāna

From my own doing, I was liable to:

birth
old age
sickness
death
sorrow
defilement

Searching for the unsurpassed sanctuary of extinguishment from (birth, old age, sickness, death, sorrow, defilement), I achieved the unsurpassed sanctuary of (non birth, non-aging, health, non-death, non-sorrow, undefiled).

Having insight, the realisation arose for me: “Unshakeable is the my mental liberation, this is the final birth, now there is no rebirth.”

Nibbāna

All passions abandoned by me,
All ill will from the masses (of fuel);
All my delusions gone,
I am liberated and quenched.

Nibbāna is satisfying

Certainly Nibbāna is very satisfying,
Taught by the perfectly awakened one;
Free from sorrow, a pure sanctuary,
Whenever dukkha ceases.

Nibbāna is within reach

In possibility of non-aging,
What good in whatever from aging sensual pleasures for you?
Seized by death and illness,
All classes of beings wherever.

This is not aging, not subject to death,
This is free from old age and death, and sorrow;
Peaceful and unobstructed,
Free from stumbling and fear.

This is achieved by many,
Obtainable now this freedom from death;
Whoever applies properly,
Not able without striving.

Nibbāna is a way out

There exists, that which is not born, not become, not made, not formed.
From that, a way out of being born, becoming, made, formed can be clearly known.

Nibbāna and death

Like a flame blown by a gust of wind,
The essence runs away and approaches eluding definition;
Thus a sage freed from representation and body,
The essence runs away and approaches eluding definition.

There is no quantification of the disappeared,
By whatever that is said, that is not for him;
In eradicating every characteristic,
All eradicated from even representation.

Last modified February 15, 2024: Kaccayana 0, 1.1, 1.2 (694f903)