Sutta Meditation Series

111 subscribers

Following the talk on poya on Buddha’s Advice to Lay People on Stream Entry, a question has been raised:

“I’ve
listened to some Dhamma teachers that say it’s wrong to want to become a
stream-enterer. They say not to entertain thoughts about stream entry
as it’s linked to craving for existence. Is this true?”

To answer the question the following suttas were directly or indirectly referenced:

— Dhammadinna Sutta (SN 55.53)

— Mahāpadesa Sutta (AN 4.180)

— Dutiyadhāraṇa Sutta (SN 56.16)

— Dutiyasāriputta Sutta (SN 55.5)

— Dhammacakkapavattana Sutta (SN 56.11)

— Pariññeyya Sutta (SN 56.29)

— Akusala Sutta (AN 10.136)

— Sammādiṭṭhi Sutta (MN 9)

— Padhāna Sutta (AN 4.13)

— Manonivāraṇa Sutta (AN 1.24)

— Veludvareyya Sutta (SN 55.7),

— Paṭhamapuggala Sutta (AN 8.59)

— Āyācana Sutta (AN 4.176)

— Samudda Sutta (SN 13.

Bohoma pin to the person who asked this Dhamma question.

To watch the poya talk on Stream Entry - https://www.youtube.com/watch?v=p9_5v…

The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.

Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Catukka Nipāta

AN 4.13 (A ii 15)

Padhāna Sutta

— Effort —

[padhāna]

In this sutta, the Buddha gives a definition of the sammappadhānas.

Note: info·bubbles on every Pali word

Pāḷi

English

Cattār·imāni, bhikkhave, sammappadhānāni. Katamāni cattāri?

There are, bhikkhus, these four right efforts. Wich four?

Idha,
bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ
janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati
vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ
dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya
pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati. Imāni kho, bhikkhave, cattāri sammappadhānānī ti.

Here,
bhikkhus, a bhikkhu generates his chanda for the non-arising of
unarisen pāpaka and akusala dhammas, he exerts himself, rouses his
viriya, applies vigorously his citta and strives; he generates his
chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives;
he generates his chanda for the arising of unarisen kusala dhammas, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives; he generates his chanda for the steadfastness of arisen kusala
dhammas, for their absence of confusion, for their increase, their
development, their cultivation and their completion, he exerts himself,
rouses his viriya, applies vigorously his citta and strives. These,
bhikkhus, are the four right efforts.

Sammappadhānā māra-dheyy·ābhibhūtā.

Te asitā jāti-maraṇa-bhayassa pāragū;

Te tusitā jetvā māraṃ sa-vāhiniṃ te anejā,

Sabbaṃ Namuci-balaṃ upātivattā te sukhitā ti.

The power of Māra is defeated by the right efforts.

He is unattached, having gone beyond the fear of birth and death.

He is contented, having subdued death together with its army, desireless.

Having overstepped all the powers of Namuci, he is happy.

Sutta Meditation Series

111 subscribers

This
is the FULL DHAMMA SESSION conducted on NIKINI POYA (22 August 2021)
via zoom on “THE ARISING AND PASSING AWAY OF THE FIVE AGGREGATES”,
focusing on the Buddha’s instructions in the SAMĀDHI BHĀVANĀ SUTTA (SN
22.5)

This
session follows on from the Esala poya session and our deep-dive into
the Noble Truth of Suffering (dukkha). It is very important to
understand the First Noble Truth correctly, in order to then see, with
the wisdom faculty, the arising and passing away of the five aggregates.

In this Dhamma session we:

— go over a quick recap of the last poya session

— investigate the statement “you can’t fix dukkha with craving”

— introduce the Samādhi-bhāvanā Sutta

— “deep dive” into the process of Arising and Passing Away (including meditation)

— go over useful tips for this meditation

Some of the suttas covered directly or indirectly in this session:

— Sakkapanha Vatthu (Dhp 354)

— Dhammacakkapavattana Sutta (SN 56.11)

— Pariññeyya Sutta (SN 56.29)

— Paṭiccasamuppāda Sutta (SN 12.1)

— Pheṇapiṇḍūpama Sutta (SN 22.95)

— Saṅgīti Sutta (DN 33)

— Āhāra Sutta (AN 12.11)

— Saṁvara Sutta (SN 35.98)

— Pamādavihārī Sutta (SN 35.97)

— Kummopama Sutta (SN 35.240)

— Samādhi-bhāvanā Sutta (AN 4.41)

— Vitthata Sutta (AN 5.14)

To read the Samādhi-bhāvanā Sutta - https://suttacentral.net/sn22.5/en/bodhi

The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.

Blessings of the Triple Gem. Theruwan saranai

Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta

SN 35.97 (S iv 79)

Pamādavihārī Sutta

— Living with negligence —

[pamāda+vihārī]

What makes the difference between one who lives with negligence and one who lives with vigilance.

Note: info·bubbles on every Pali word

Pāḷi

English

pamāda·vihāriñ·ca vo, bhikkhave, desessāmi appamāda·vihāriñ·ca. taṃ suṇātha. kathañ·ca, bhikkhave, pamāda·vihārī hoti?

I
will teach you, bhikkhus, about one living with negligence and one
living with vigilance. Listen to that. And how, bhikkhus, does one live
with negligence?

cakkhundriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati. cakkhu·viññeyyesu
rūpesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na
hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhaṃ hoti.
dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.

In
one living without restraint over the eye faculty, the mind is defiled
by forms cognizable by the eye. In one whose mind is defiled, there is
no joy. There being no joy, there is no exaltation. There being no
exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.

sotindriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati. sota·viññeyyesu
saddesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti
na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhaṃ
hoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.

In
one living without restraint over the ear faculty, the mind is defiled
by sounds cognizable by the ear. In one whose mind is defiled, there is
no joy. There being no joy, there is no exaltation. There being no
exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.

ghāṇindriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati ghāṇa·viññeyyesu
gandhesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti
na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhaṃ
hoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.

In
one living without restraint over the nose faculty, the mind is defiled
by odors cognizable by the nose. In one whose mind is defiled, there is
no joy. There being no joy, there is no exaltation. There being no
exaltation, there is no serenity. There being no serenity, there is
suffering. The mind of one in suffering does not get concentrated. In
one whose mind is not concentrated, phenomena do not become manifest.
Since phenomena do not become manifest, one is thus reckoned as living
with negligence.

jivhindriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhā·viññeyyesu
rasesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti na
hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhaṃ hoti.
dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.

In
one living without restraint over the tongue faculty, the mind is
defiled by tastes cognizable by the tongue. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence.

kāyindriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati kāya·viññeyyesu
phoṭṭhabbesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati
pīti na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati
dukkhaṃ hoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati.

In
one living without restraint over the body faculty, the mind is defiled
by bodily phenomena cognizable by the body. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence.

manindriyaṃ
a·saṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati mano·viññeyyesu
dhammesu. tassa byāsitta·cittassa pāmojjaṃ na hoti. pāmojje a·sati pīti
na hoti. pītiyā a·sati passaddhi na hoti. passaddhiyā a·sati dukkhaṃ
hoti. dukkhino cittaṃ na samādhiyati. a·samāhite citte dhammā na
pātubhavanti. dhammānaṃ a·pātubhāvā pamāda·vihārī tveva saṅkhaṃ
gacchati. evaṃ kho, bhikkhave, pamāda·vihārī hoti.

In
one living without restraint over the mind faculty, the mind is defiled
by mental phenomena cognizable by the mind. In one whose mind is
defiled, there is no joy. There being no joy, there is no exaltation.
There being no exaltation, there is no serenity. There being no
serenity, there is suffering. The mind of one in suffering does not get
concentrated. In one whose mind is not concentrated, phenomena do not
become manifest. Since phenomena do not become manifest, one is thus
reckoned as living with negligence. Thus, bhikkhus, one lives with
negligence.

kathañ·ca,
bhikkhave, appamāda·vihārī hoti? cakkhundriyaṃ saṃvutassa, bhikkhave,
viharato cittaṃ na byāsiñcati cakkhu·viññeyyesu rūpesu. tassa
a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti jāyati.
pītimanassa kāyo passambhati. passaddha·kāyo sukhaṃ viharati. sukhino
cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti. dhammānaṃ
pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

And
how, bhikkhus, does one live with vigilance? In one living with
restraint over the eye faculty, the mind is not defiled by forms
cognizable by the eye. In one whose mind is not defiled, joy arises. In
one who is joyful, exaltation arises. For one who is exlated, the body
calms down. One whose body is calmed down dwells in well-being. The mind
of one in well-being gets concentrated. In one whose mind is
concentrated, phenomena become manifest. Since phenomena become
manifest, one is thus reckoned as living with vigilance.

sotindriyaṃ
saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati sota·viññeyyesu
saddesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti
jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaṃ viharati.
sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In
one living with restraint over the ear faculty, the mind is not defiled
by sounds cognizable by the ear. In one whose mind is not defiled, joy
arises. In one who is joyful, exaltation arises. For one who is exlated,
the body calms down. One whose body is calmed down dwells in
well-being. The mind of one in well-being gets concentrated. In one
whose mind is concentrated, phenomena become manifest. Since phenomena
become manifest, one is thus reckoned as living with vigilance.

ghāṇindriyaṃ
saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati ghāṇa·viññeyyesu
gandhesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti
jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaṃ viharati.
sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In
one living with restraint over the nose faculty, the mind is not
defiled by odors cognizable by the nose. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

jivhindriyaṃ
saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati jivhā·viññeyyesu
rasesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti
jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaṃ viharati.
sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati.

In
one living with restraint over the tongue faculty, the mind is not
defiled by tastes cognizable by the tongue. In one whose mind is not
defiled, joy arises. In one who is joyful, exaltation arises. For one
who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

kāyindriyaṃ
saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati kāya·viññeyyesu
phoṭṭhabbesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa
pīti jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaṃ
viharati. sukhino cittaṃ samādhiyati. samāhite citte dhammā
pātubhavanti. dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ
gacchati.

In
one living with restraint over the body faculty, the mind is not
defiled by bodily phenomena cognizable by the body. In one whose mind is
not defiled, joy arises. In one who is joyful, exaltation arises. For
one who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance.

manindriyaṃ
saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, mano·viññeyyesu
dhammesu. tassa a·byāsitta·cittassa pāmojjaṃ jāyati. pamuditassa pīti
jāyati. pītimanassa kāyo passambhati. passaddha·kāyo sukhaṃ viharati.
sukhino cittaṃ samādhiyati. samāhite citte dhammā pātubhavanti.
dhammānaṃ pātubhāvā appamāda·vihārī tveva saṅkhaṃ gacchati. evaṃ kho,
bhikkhave, appamāda·vihārī hotī·ti.

In
one living with restraint over the mind faculty, the mind is not
defiled by mental phenomena cognizable by the mind. In one whose mind is
not defiled, joy arises. In one who is joyful, exaltation arises. For
one who is exlated, the body calms down. One whose body is calmed down
dwells in well-being. The mind of one in well-being gets concentrated.
In one whose mind is concentrated, phenomena become manifest. Since
phenomena become manifest, one is thus reckoned as living with
vigilance. Thus, bhikkhus, one lives with vigilance.

Candana Bhikkhu

726 subscribers

00:00 – Pamādādi Vagga (The Section on Heedlessness)

00:16 – Sutta 82

00:30 – Sutta 83

00:45 – Sutta 84

00:57 – Sutta 85

01:13 – Sutta 86

01:28 – Sutta 87

01:42 – Sutta 88

01:58 – Sutta 89

02:10 – Sutta 90

02:24 – Sutta 91

02:39 – Sutta 92

02:55 – Sutta 93

03:08 – Sutta 94

03:22 – Sutta 95

03:35 – Sutta 96

04:00 – Sutta 97

In
reciting and recording these suttas in full, in addition to the Pāli, I
have used the sources listed below. It is recommended that listeners
become encouraged enough to obtain copies of these from their
publishers/authors, whenever available:

• Upalavanna, A. & Jayasundere, A.D. (?). Tipitaka: The Anguttara Nikāya. Online resource. Retrieved from: https://www.dhammatalks.net/tipitaka/…

• Tan, Piya, (2003). Translated with notes by Piya Tan: The Minding Centre at Dharma Farers (http://www.themindingcentre.org).

• Ñāṇananda, K. B. (2010). Nibbāna: the mind stilled. Kandy, Sri Lanka: Theravada Tipitaka Press.

•
Bodhi, B. (2012). The Numerical Discourses of the Buddha: A Complete
Translation of the Anguttara Nikaya. MA: Wisdom Publications.

• Sujato, B. (2012). Numbered Discourses. Translation by Bhante Sujato, SuttaCentral. (https://suttacentral.net)

Please
Note: As a Bhikkhu, living without the support of a monastery or a
supportive large Buddhist community, I have been continuing to dedicate
my life (with time, energy, and resources) to my practice and in making
these translations and recordings available for listeners now and into
the future. To this end, I do appreciate whatever financial gifts you
may be able to make that will go towards my housing/shelter, food,
medicine, and transportation needs. If you like to contribute by
supporting my work in teaching and making these online translations and
recordings of suttas freely available, you are welcome to offer your
financial gifts via Paypal: www.paypal.me/candanabhikkhu

Blessings of the Triple Gem.

Bhante C.

About this project:

Over
the past 30+ years, in my quest for understanding the Dhamma, i.e. the
Teachings of Lord Buddha, I have dedicated countless hours studying the
suttas found in the Pāli Canon of the Theravada Tradition (Words of the
Elders) as I sat at the feet of many a great teacher, trying to learn
and grasp the meaning behind the words.

In
these difficult times, however, where time itself has become truly
constricted in its abundance, the curious and struggling minds of
individuals do not necessarily have the same luxuries of sitting down
and reading the Nikāyas, let alone exploring their meaning, something
that was enjoyed only a generation or two earlier. Instead, one becomes
hesitant to even pick up one of the Nikāyas given their massive volume,
therefore, the danger of their inaccessibility (by shying away from
reading the Pāli Nikāyas) looms in the horizon; this, while considering
that many newcomers to the Dhamma are often petrified to tackle the
wonderful exploration that would otherwise be awaiting them in those
voluminous pages. Thus, as one of my own students expressed of her
apprehension despite her love for the Dhamma, to pick up one these
precious texts, I saw it necessary for posterity to go ahead and
transfer these words onto audio. I realize the amount of work, time and
energy this would take, but the necessity for making the Dhamma
available in an age of scarcity of time where most of our time is spent
driving, sitting long hours in commute, etc., becomes all the more
relevant, if not imperative.

Being
a Dhamma Teacher means nothing if there is no Dhamma available, which
means that it is available whether in being read, studied, and in this
case, listened to.

To
this end, I am dedicating my time and energy to do my small part in
retranslating and recording the precious words of Lord Buddha digitally
for posterity; hoping that listeners would be able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.

Mettacittena,

Candana (Chandana) Bhikkhu

(Garbis J. Bartanian, Doctor of Buddhist Ministry, DBMin, LMFT).

Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

AN 1.81-97 (A i 15)

Pamādādi Vagga

— Starting with negligence —

[pamāda+ādi]

The Buddha repetedly warns us against heedlessness.

Note: info·bubbles on every Pali word

Pāḷi

English

81.
Appa-mattikā esā, bhikkhave, vuddhi yadidaṃ yaso-vuddhi. Etad-aggaṃ,
bhikkhave, vuddhīnaṃ yadidaṃ paññā-vuddhi. Tasmātiha, bhikkhave, evaṃ
sikkhitabbaṃ: paññā-vuddhiyā vaddhissāmā ti. Evañ-hi vo, bhikkhave,
sikkhitabba nti.

81.
This growth, bhikkhus, is [nothing more than] a bit of mud, that is to
say the growth of worldly success. This, bhikkhus, is the highest
growth, that is to say the growth of paññā. Therefore, bhikkhus, you
should train thus: ‘We will cultivate the growth in paññā’. Thus should
you train, bhikkhus.

82.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: pamādo. Pamādo, bhikkhave,
mahato anatthāya saṃvattatī ti.

82.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: pamāda. Pamāda, bhikkhus, leads to great
harm.

83.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: appamādo. Appamādo,
bhikkhave, mahato atthāya saṃvattatī ti.

83.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: appamāda. Appamāda, bhikkhus, leads to
great welfare.

84.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: kosajjaṃ. Kosajjaṃ,
bhikkhave, mahato anatthāya saṃvattatī ti.

84.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: indolence. Indolence, bhikkhus, leads to
great harm.

85.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: vīriyārambho. Vīriyārambho,
bhikkhave, mahato atthāya saṃvattatī ti.

85.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: application of exertion. Application of
exertion, bhikkhus, leads to great welfare.

86.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: mahicchatā. Mahicchatā,
bhikkhave, mahato anatthāya saṃvattatī ti.

86.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: having many desires. Having many desires,
bhikkhus, leads to great harm.

87.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: appicchatā. Appicchatā,
bhikkhave, mahato atthāya saṃvattatī ti.

87.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: being satisfied with little. Being
satisfied with little, bhikkhus, leads to great welfare.

88.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: asantuṭṭhitā. Asantuṭṭhitā,
bhikkhave, mahato anatthāya saṃvattatī ti.

88.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: discontentment. Discontentment, bhikkhus,
leads to great harm.

89.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: santuṭṭhitā. Santuṭṭhitā,
bhikkhave, mahato atthāya saṃvattatī ti.

89.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: contentment. Contentment, bhikkhus,
leads to great welfare.

90.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: a-yoniso manasikāro.
A-yoniso manasikāro, bhikkhave, mahato anatthāya saṃvattatī ti.

90.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: lack of yoniso manasikāra. Lack of yoniso
manasikāra, bhikkhus, leads to great harm.

91.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: yoniso manasikāro.
Yonisomanasikāro, bhikkhave, mahato atthāya saṃvattatī ti.

91.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: yoniso manasikāra. Yoniso manasikāra,
bhikkhus, leads to great welfare.

92.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: a-sampajaññaṃ.
A-sampajaññaṃ, bhikkhave, mahato anatthāya saṃvattatī ti.

92.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: lack of sampajañña. Lack of sampajañña,
bhikkhus, leads to great harm.

93.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: sampajaññaṃ. Sampajaññaṃ,
bhikkhave, mahato atthāya saṃvattatī ti.

93.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: sampajañña. Sampajañña, bhikkhus, leads
to great welfare.

94.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: pāpa-mittatā. Pāpa-mittatā,
bhikkhave, mahato anatthāya saṃvattatī ti.

94.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: bad friendship. Bad friendship, bhikkhus,
leads to great harm.

95.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: kalyāṇamittatā.
Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī ti.

85.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: kalyāṇamittatā. Kalyāṇamittatā,
bhikkhus, leads to great welfare.

96.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
anatthāya saṃvattati yatha-yidaṃ, bhikkhave: anuyogo akusalānaṃ
dhammānaṃ, an-anuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave,
akusalānaṃ dhammānaṃ, an-anuyogo kusalānaṃ dhammānaṃ mahato anatthāya
saṃvattatī ti.

96.
I do not see, bhikkhus, any other single dhamma that leads to such
great harm as this, bhikkhus: undertaking akusala dhammas and not
undertaking kusala dhammas. Undertaking akusala dhammas and not
undertaking kusala dhammas, bhikkhus, leads to great harm.

97.
N·āhaṃ, bhikkhave, aññaṃ eka-dhammam-pi samanupassāmi yo evaṃ mahato
atthāya saṃvattati yatha-yidaṃ, bhikkhave: anuyogo kusalānaṃ dhammānaṃ,
an-anuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ
dhammānaṃ, an-anuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī ti.

97.
I do not see, bhikkhus, any other single dhamma that leads to such
great welfare as this, bhikkhus: undertaking kusala dhammas and not
undertaking akusala dhammas. Undertaking kusala dhammas and not
undertaking akusala dhammas, bhikkhus, leads to great welfare.