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The Sigalovada Sutta
takes place when Lord Buddha encountered a youth called Sigala in his
morning stroll. The young man, in drenched attire, prostrated and
worshipped the four compass direction (East, South, West and North),
plus the Earth (Down) and the Sky (Up). When asked by Lord Buddha why he
did so, the youth Sigala replied that he had been told by his late
father to do so and he thought that it was right to uphold his father’s
wishes. Lord Buddha then, based on Sigala’s point of view, taught him on
how a noble one (Pali: ariya) should worship the Six directions.

For the sign for “Encompassing Directions” at the BC I offer this text:

The most important teaching that the Buddha gave for laypeople is in
the Sigalovada Sutra. It offers guidance in the aspects of human
relationships, and one’s relationship with wealth so a practitioner can
realize a more happy, harmonious and healthy engagement with them.

“Encompassing Directions: A Contemporary Commentary on the Sigalovada
Sutra” arose from a series of dharma talks given by Ven. Wayne
Ren-Cheng, Shi at the Buddha Center.

The commentary (in .pdf format) is available for FREE. by clicking on this url Encompassing Directions

or by contacting v.wayne.hughes@gmail.com for a copy.

–

I bow with respect,

Wayne Ren-Cheng Hughes, Shi 仁诚

Engaged Dharma Insight Group

Director of Intentional Practice and Buddhist Studies

The Sigalovada Sutra

Sigalovada Sutra: The Buddha’s Advice to Sigalaka

This is what I heard.

On one occasion, the Buddha was living near the town of
Rajagaha at a spot in the Bamboo Grove called the Squirrel’s Feeding
Place.

At that time a young householder named Sigalaka arose early
and set out from Rajagaha with freshly washed clothes and hair. With
palms together held up in reverence, he was paying respect towards the
six directions: that is east, south, west, north, lower and upper.

Meanwhile the Buddha dressed himself in the early morning,
took his bowl and robe and went in to Rajagaha on alms round. On the
way, he saw Sigalaka worshipping the six directions. Seeing this, the
Buddha said to him: “Young man, why have you risen in the early morning
and set out from Rajagaha to worship in such a way?”

“Dear sir, my father on his deathbed urged me, ‘My son, you
must worship the directions’. So, dear sir, realizing, honoring,
respecting, and holding sacred my father’s request, I have risen in the
early morning and set out from Rajagaha to worship in this way.”

“But, young man, that is not how the six directions should be worshipped according to the discipline of the noble ones.”

“Then how, dear sir, should the six directions be worshipped
according to the discipline of the noble ones? I would appreciate it if
you would teach me the proper way this should be done.”

“Very well, young man, listen and pay careful attention while I tell you.”

“Yes, dear sir,” agreed Sigalaka.

The Buddha said this:

“Young man, by abandoning the four impure actions, a noble
disciple refrains from harmful deeds rooted in four causes and avoids
the six ways of squandering wealth. So, these fourteen harmful things
are removed. The noble disciple, now with the six directions protected,
has entered upon a path for conquering both worlds, firmly grounded in
this world and the next. At the dissolution of the body after death, a
good rebirth occurs in a heavenly world.

“What four impure actions are abandoned? The harming of
living beings is an impure action, taking what is not given is an impure
action, sexual misconduct is an impure action, and false speech is an
impure action. These four are abandoned.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Harming living beings, taking what is not given, False
speech, and pursuing the loved one of another: These the wise surely do
not praise.”

“What are the four causes of harmful deeds? Going astray
through desire, hatred, delusion, or fear, the noble disciple does
harmful deeds. But, young man, not going astray through desire, hatred,
delusion, or fear, the noble disciple does not perform harmful deeds.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Desire, hatred, delusion, or fear: Whoever transgresses the
Dhamma by these, Has a reputation that comes to ruin, Like the moon in
the waning fortnight. Desire, hatred, delusion, or fear: Whoever
transgresses not the Dhamma by these, Has a reputation that comes to
fullness, Like the moon in the waxing fortnight.”

“And what six ways of squandering wealth are to be avoided?
Young man, heedlessness caused by intoxication, roaming the streets at
inappropriate times, habitual partying, compulsive gambling, bad
companionship, and laziness are the six ways of squandering wealth.

“These are the six dangers inherent in heedlessness caused by
intoxication: loss of immediate wealth, increased quarreling,
susceptibility to illness, disrepute, indecent exposure, and weakened
insight.

“These are the six dangers inherent in roaming the streets at
inappropriate times: oneself, one’s family, and one’s property are all
left unguarded and unprotected; one is suspected of crimes; then rumors
spread; and one is subjected to many miseries.

“These are the six dangers inherent in habitual partying: You
constantly seek, ‘Where’s the dancing? Where’s the singing? Where’s the
music? Where are the stories? Where’s the applause? Where’s the
drumming?’

“These are the six dangers inherent in compulsive gambling:
winning breeds resentment; the loser mourns lost property; savings are
lost; one’s word carries no weight in a public forum; friends and
colleagues display their contempt; and one is not sought after for
marriage, since a gambler cannot adequately support a family.

“These are the six dangers inherent in bad companionship: any
rogue, drunkard, addict, cheat, swindler, or thug becomes a friend and
colleague.

“These are the six dangers inherent in laziness: saying,
‘It’s too cold,’ one does not work; saying, ‘It’s too hot,’ one does not
work; saying, ‘It’s too late,’ one does not work; saying, ‘It’s too
early,’ one does not work; saying, ‘I’m too hungry,’ one does not work;
saying, ‘I’m too full,’ one does not work. With an abundance of excuses
for not working, new wealth does not accrue and existing wealth goes to
waste.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Some are drinking buddies, Some say, ‘Dear friend! Dear
friend!’. But whoever in hardship stands close by, That one truly is a
friend. Sleeping late, adultery, Hostility, meaninglessness, Harmful
friends, utter stinginess: These six things destroy a person. Bad
friends, bad companions, Bad practices — spending time in evil ways, By
these, one brings oneself to ruin, In this world and the next.
Seduction, gambling, drinking, singing, dancing, Sleeping by day,
wandering all around untimely, Harmful friends, utter stinginess: These
things destroy a person. They play with dice; they drink spirits; They
consort with lovers dear to others. Associating with low-life and not
the esteemed, They come to ruin like the waning moon. Whoever is a
drunkard, broke, and destitute, Dragged by thirst from bar to bar,
Sinking into debt like a stone in water Into bewilderment quickly
plunges. When sleeping late becomes a habit And night is seen as time to
rise, For one perpetually intoxicated, A home life cannot be
maintained. ‘Too cold! Too hot! Too late!’: they say. Having wasted work
time this way, The young miss out on opportunities. For one regarding
cold and hot As not more than blades of grass, Doing whatever should be
done, Happiness will not be a stranger.”

“Young man, be aware of these four enemies disguised as
friends: the taker, the talker, the flatterer, and the reckless
companion.

“The taker can be identified by four things: by only taking,
asking for a lot while giving little, performing duty out of fear, and
offering service in order to gain something.

“The talker can be identified by four things: by reminding of
past generosity, promising future generosity, mouthing empty words of
kindness, and protesting personal misfortune when called on to help.

“The flatterer can be identified by four things: by
supporting both bad and good behavior indiscriminately, praising you to
your face, and putting you down behind your back.

“The reckless companion can be identified by four things: by
accompanying you in drinking, roaming around at night, partying, and
gambling.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“The friend who is all take, The friend of empty words, The
friend full of flattery, And the reckless friend; These four are not
friends, but enemies; The wise understand this And keep them at a
distance As they would a dangerous path.”

“Young man, be aware of these four good-hearted friends: the
helper, the friend who endures in good times and bad, the mentor, and
the compassionate friend.

“The helper can be identified by four things: by protecting
you when you are vulnerable, and likewise your wealth, being a refuge
when you are afraid, and in various tasks providing double what is
requested.

“The enduring friend can be identified by four things: by
telling you secrets, guarding your own secrets closely, not abandoning
you in misfortune, and even dying for you.

“The mentor can be identified by four things: by restraining
you from wrongdoing, guiding you towards good actions, telling you what
you ought to know, and showing you the path to heaven.

“The compassionate friend can be identified by four things:
by not rejoicing in your misfortune, delighting in your good fortune,
preventing others from speaking ill of you, and encouraging others who
praise your good qualities.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“The friend who is a helper, The friend through thick and
thin, The friend who gives good counsel, And the compassionate friend;
These four are friends indeed, The wise understand this And attend on
them carefully, Like a mother her own child. The wise endowed with
virtue Shine forth like a burning fire, Gathering wealth as bees do
honey And heaping it up like an ant hill. Once wealth is accumulated,
Family and household life may follow. By dividing wealth into four
parts, True friendships are bound; One part should be enjoyed; Two parts
invested in business; And the fourth set aside Against future
misfortunes.”

“And how, young man, does the noble disciple protect the six
directions? These six directions should be known: mother and father as
the east, teachers as the south, spouse and family as the west, friends
and colleagues as the north, workers and servants as the lower
direction, and ascetics and Brahmans as the upper direction.

“In five ways should a mother and father as the eastern
direction be respected by a child: ‘I will support them who supported
me; I will do my duty to them; I will maintain the family lineage and
tradition; I will be worthy of my inheritance; and I will make donations
on behalf of dead ancestors.’

“And, the mother and father so respected reciprocate with
compassion in five ways: by restraining you from wrongdoing, guiding you
towards good actions, training you in a profession, supporting the
choice of a suitable spouse, and in due time, handing over the
inheritance.

“In this way, the eastern direction is protected and made peaceful and secure.

“In five ways should teachers as the southern direction be
respected by a student: by rising for them, regularly attending lessons,
eagerly desiring to learn, duly serving them, and receiving
instruction.

“And, teachers so respected reciprocate with compassion in
five ways: by training in self-discipline, ensuring the teachings are
well-grasped, instructing in every branch of knowledge, introducing
their friends and colleagues, and providing safeguards in every
direction.

“In this way, the southern direction is protected and made peaceful and secure.

“In five ways should a wife as the western direction be
respected by a husband: by honoring, not disrespecting, being faithful,
sharing authority, and by giving gifts.

“And, the wife so respected reciprocates with compassion in
five ways: by being well-organized, being kindly disposed to the in-laws
and household workers, being faithful, looking after the household
goods, and being skillful and diligent in all duties.

In this way, the western direction is protected and made peaceful and secure.

“In five ways should friends and colleagues as the northern
direction be respected: by generosity, kind words, acting for their
welfare, impartiality, and honesty.

“And, friends and colleagues so respected reciprocate with
compassion in five ways: by protecting you when you are vulnerable, and
likewise your wealth, being a refuge when you are afraid, not abandoning
you in misfortunes, and honoring all your descendants.

“In this way, the northern direction is protected and made peaceful and secure.

“In five ways should workers and servants as the lower
direction be respected by an employer: by allocating work according to
aptitude, providing wages and food, looking after the sick, sharing
special treats, and giving reasonable time off work.

“And, workers and servants so respected reciprocate with
compassion in five ways: being willing to start early and finish late
when necessary, taking only what is given, doing work well, and
promoting a good reputation.

“In this way, the lower direction is protected and made peaceful and secure.

“In five ways should ascetics and Brahmans as the upper
direction be respected: by kindly actions, speech, and thoughts, having
an open door, and providing material needs.

“And, ascetics and Brahmans so respected reciprocate with
compassion in six ways: by restraining you from wrongdoing, guiding you
to good actions, thinking compassionately, telling you what you ought to
know, clarifying what you already know, and showing you the path to
heaven.

“In this way, the upper direction is protected and made peaceful and secure.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Mother and father as the east, Teachers as the south, Spouse
and family as the west, Friends and colleagues as the north, Servants
and workers below, Brahmans and ascetics above; These directions a
person should honor In order to be truly good. Wise and virtuous, Gentle
and eloquent, Humble and accommodating; Such a person attains glory.
Energetic, not lazy, Not shaken in misfortune, Flawless in conduct, and
intelligent; Such a person attains glory. A compassionate maker of
friends, Approachable, free from stinginess, A leader, a teacher, and
diplomat; Such a person attains glory. Generosity and kind words,
Conduct for others’ welfare, Impartiality in all things; These are
suitable everywhere. These kind dispositions hold the world together,
Like the linchpin of a moving chariot. And should these kind
dispositions not exist, Then the mother would not receive Respect or
honor from her child, Neither would a father. Upon these things The wise
reflect; They obtain greatness And are sources of praise.”

When all was said, the young householder, Sigalaka, exclaimed to the Buddha:

“Wonderful, dear sir! Wonderful! It is as though you have set
upright what was overturned, or uncovered what was concealed, or shown
the path to one gone astray, or brought an oil-lamp into the darkness
such that those with eyes could see. So too has the Buddha made clear
the Dhamma by various ways. I go for refuge to the Buddha and to the
Dhamma and to the monastic community. May the exalted one accept me as a
lay-follower gone for refuge from henceforth for as long as I live.”

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Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.	In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Ye pana te suttantā kavi·katā kāveyyā citta·kkharā citta·byañjanā bāhirakā sāvaka·bhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.	On the contrary, they will listen to the utterance of such discourses which are literary compositions made by poets, witty words, witty letters, by people from outside, or the words of disciples, they will lend ear, they will apply their mind on knowledge, they will consider those teachings as to be taken up and mastered.
Evam·etesaṃ, bhikkhave, suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ gambhīr·atthānaṃ lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ bhavissati.	Thus, bhikkhus, the discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, will disappear.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbanti.	Therefore, bhikkhus, you should train thus: ‘We will listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, we will lend ear, we will apply our mind on knowledge, we will consider those teachings as to be taken up and mastered.’ This is how, bhikkhus, you should train yourselves.

— Āṇi Sutta —

Recent updates log:

30/03/2561

Glossary definition: bhavarāga
25/03/2561

Glossary definition: bhāvanā
22/03/2561

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http://www.buddha-vacana.org/sutta/majjhima/mn137.html

>> Sutta Piṭaka >> Majjhima Nikāya

MN 137 (M iii 215)
Saḷāyatanavibhaṅga Sutta
{excerpt}

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.

Note: info·bubbles on “underdotted” English words

Pāḷi

English

…

‘Aṭṭhārasa manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ
upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ
rūpaṃ upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ
upavicarati, domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ
saddaṃ upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.

The eighteen explorations for the intellect should be known’: thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; hearing a sound via the ear, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; smelling an aroma via the nose, one explores an aroma that can act as the basis for happiness, one explores an aroma that can act as the basis for unhappiness, one explores an aroma that can act as the basis for equanimity; tasting a flavor via the tongue, one explores a flavor that can act as the basis for happiness, one explores a flavor that can act as the basis for unhappiness, one explores a flavor that can act as the basis for equanimity; feeling a tactile sensation via the body, one explores a tactile sensation that can act as the basis for happiness, one explores a tactile sensation that can act as the basis for unhappiness, one explores a tactile sensation that can act as the basis for equanimity; cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. Thus the six happiness-explorations, the six distress-explorations, the six equanimity-explorations, the eighteen explorations for the intellect should be known’: thus was it said. And in reference to this was it said.

‘Chattiṃsa sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni
somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni
domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.

The thirty-six states to which beings are attached{1} should be known’: thus was it said. And in reference to what was it said? Six kinds of household joy & six kinds of renunciation joy; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity.

Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ
phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Imāni cha gehasitāni somanassāni.

And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such forms after they have passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
sounds cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such sounds after they have passed, ceased, &
changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such aromas after they have passed, ceased,
& changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such flavors after they have passed, ceased,
& changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed: That is called household joy.

Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.

And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy.

Tattha katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ
saddānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.

And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, & changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such sounds after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such aromas after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such flavors after they have passed, ceased,
& changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous non-acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of ideas
cognizable by the mind — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such ideas after they have passed, ceased, & changed: That is called household distress.

Tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.

And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — he sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — he sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — he sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — he sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — he sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress.

Tattha katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati
upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.

And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action {2} & who is blind to danger {3} — sees a form with the eye. Such equanimity does not go beyond forms, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — hears a sound with the ear. Such equanimity does not go beyond sounds, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — odors an aroma with the nose. Such equanimity does not go beyond aromas, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — tastes a flavor with the tongue. Such equanimity does not go beyond flavors, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — feels a tactile sensation with the body. Such equanimity does not go beyond tactile sensations, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — cognizes an idea with the intellect. Such equanimity does not go beyond ideas, which is why it is called household equanimity.

Tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā
Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā phoṭṭhabbaṃ
sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Dhammā tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca
sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha
nekkhammasitā upekkhā. Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ
vuttaṃ, idametaṃ paṭicca vuttaṃ.

And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond forms, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond sounds, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond aromas, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond flavors, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond tactile sensations, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond ideas, which is why it is called renunciation equanimity.

‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.

…

So vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho
panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave,
hatthidammo sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā
uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito
ekaññeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ
vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.

‘Among master trainers, he is said to be ‘the unexcelled trainer of those people fit to be tamed’:
thus was it said. And in reference to what was it said? Steered by the
elephant trainer, the elephant to be tamed runs in only one direction:
east, west, north, or south. Steered by the horse trainer, the horse to
be tamed runs in only one direction: east, west, north, or south.
Steered by the ox trainer, the ox to be tamed runs in only one
direction: east, west, north, or south.

Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito
aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;

But steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions. Possessed of form, he/she sees forms. This is the first direction.

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;

Not percipient of form internally, he/she sees forms externally. This is the second direction.

Subhantveva adhimutto hoti: ayaṃ tatiyā disā;

He/she is intent only on the beautiful. This is the third direction.

sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati: ayaṃ catutthī disā;

With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space. This is the fourth direction.

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth direction.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness. This is the sixth direction.

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā
aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro
purisadammasārathī’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions. ‘Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to this was it said.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Notes

1. states to which beings are attached: Satta-pada.
The question in translating this compound is whether satta means
“living being” or “attached to.” In this translation, I have opted for
both.

2. has not conquered his limitations or the results of action: this passage seems related to the passage in AN 3.99,
which defines a person of limited mind, prey to the results of past bad
actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” As AN 3.99
points out, such a person suffers more intensely from the results of
past unskillful actions than does one whose awareness is unrestricted. SN 42.8
recommends the practice of the four sublime attitudes as a way of
developing an unrestricted awareness that weakens the results of past
unskillful actions.

3. blind to danger: A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity
are usually a dull spot in the midst of the quest for sensual pleasure.
This is why such moments do not go beyond the sensory stimulus that
generated them.

Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.

MN 137 (M iii 215)
Saḷāyatanavibhaṅga Sutta
{excerpt}

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

Note: info·bubbles on “underdotted” English words

Pāḷi

English

…

‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.

…

Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito
aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;

But steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions. Possessed of form, he/she sees forms. This is the first direction.

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;

Not percipient of form internally, he/she sees forms externally. This is the second direction.

Subhantveva adhimutto hoti: ayaṃ tatiyā disā;

He/she is intent only on the beautiful. This is the third direction.

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Notes

Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.

https://www.youtube.com/watch?v=5TZfyq1XTd0&index=3&list=PL-L5zwuofg0eT9sov5Sz7sUCFdDtLR8Z1

Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016

Buddhist Society of Western Australia

Streamed live on Nov 27, 2016

https://www.youtube.com/watch…
Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016

Buddhist Society of Western Australia
Streamed live on Nov 27, 2016
Sutta Class

Ajahn Brahm is taking a classic text compiled by the Venerable
Nyanatiloka titled the “Word of the Buddha” which provides a staged
summary of the Buddha Dhamma. But Ajahn Brahm is heavily revising the
text to bring it up to date with contemporary English language usage.
Buddhist Society of Western Australia
http://www.bswa.org
Category
Nonprofits & Activism

youtube.com

Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016

Sutta
Class Ajahn Brahm is taking a classic text compiled by the Venerable
Nyanatiloka titled the “Word of the Buddha” which provides a staged
summary of…

Category

Nonprofits & Activism

The Three Baskets
1	2	3
Discourses of the Buddha	Monastic Discipline	Higher Doctrine
Sutta Pitaka	Vinaya Pitaka	Abhidhamma Pitaka
Digha Nikaya Majjhima Nikaya Samyutta Nikaya Anguttara Nikaya Khuddaka Nikaya	Parajika Sanghadisesa Pacittiya Bhikkhuni Vinaya Mahavagga Cullavagga Parivara Patimokkha	Dhammasanganippakarana Vibhangappakarana Kathavatthuppakarana Dhatukathappakarana Puggalapannatti Yamakappakarana Patthanappakarana

Pāḷi	English
“aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. katame aṭṭha?	“Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?
idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	“Furthermore, the disciple of the noble ones has gone to the Sangha for refuge. This is the third reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. katamāni pañca?	“Now, there are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?
idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā paṭivirato hoti. adinnādānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fifth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“puna caparaṃ, bhikkhave, ariyasāvako kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. kāmesumicchācārā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.	“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift, the third great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the sixth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“puna caparaṃ, bhikkhave, ariyasāvako musāvādaṃ pahāya musāvādā paṭivirato hoti. musāvādā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.	“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift, the fourth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the seventh reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
“puna caparaṃ, bhikkhave, ariyasāvako surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti. surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.	“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.	“Monks, these are the eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness.

Pali Glossary

Theravada (major branch of Buddhism) Dhammapada | 3. Citta Vagga

Dhammapada | 3. Citta Vagga

Theravada (major branch of Buddhism) Dhammapada | 3. Citta Vagga

Dhammapada | 3. Citta Vagga

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In Buddhism

Theravada (major branch of Buddhism)

Abhidhamma

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General definition (in Buddhism)

Dhammapada | 3. Citta Vagga

3. Citta VaggaThe Mind

Householder (Buddhism)

Buddha Vacana

Householder (Buddhism)

Buddhist texts

The Sigalovada Sutra

The Sigalovada Sutra

For a complete Buddhist Sutra Collection go to http://buddhasutra.com

Buddha Vacana

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Notes

Pāḷi

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Notes

Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016

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60 Awakening with Awareness Facts about Buddhism Buddha’s Words to Householders Singalowada Sutta

60 Awakening with Awareness Facts about Buddhism

Buddhism for Householders: Buddha Sayings

Overview

Channels of Misery to Come

Comparison

Children and Parents

Pupils and Teachers

Husband and Wife

On Friendly Terms with Relatives, on and up

Serving and Administering

Recluses and Intellectuals and . . .

Favorable Qualities for Householders

Final Words

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Theravada (major branch of Buddhism)

Dhammapada | 3. Citta Vagga

Theravada (major branch of Buddhism)

Dhammapada | 3. Citta Vagga

3. Citta Vagga
The Mind

60 Awakening with Awareness Facts about Buddhism

Buddha’s Words to Householders

Singalowada Sutta

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