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08/24/20
SN 45.8
Filed under: General
Posted by: site admin @ 7:36 pm

SN 45.8


Katamo ca, bhikkhave, ariyo aį¹­į¹­haį¹…giko maggo? Seyyathidaį¹ƒ sammādiį¹­į¹­hi,
sammāsaį¹…kappo, sammāvācā, sammākammanto, sammā-ājÄ«vo, sammāvāyāmo,
sammāsati, sammāsamādhi.

Now what, monks, is the Noble Eightfold Path? Right view, right resolve,
right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.

Katamā ca, bhikkhave, sammādiį¹­į¹­hi? Yaį¹ƒ kho, bhikkhave, dukkhe Ʊāį¹‡aį¹ƒ,
dukkha-samudaye Ʊāį¹‡aį¹ƒ , dukkha-nirodhe Ʊāį¹‡aį¹ƒ, dukkha-nirodha-gāminiyā
paį¹­ipadāya Ʊāį¹‡aį¹ƒ ayaį¹ƒ vuccati, bhikkhave, sammādiį¹­į¹­hi.

And what, monks, is right view? Knowledge with regard to stress,
knowledge with regard to the origination of stress, knowledge with
regard to the stopping of stress, knowledge with regard to the way of
practice leading to the stopping of stress: This, monks, is called right
view.

Katamo ca, bhikkhave, sammāsaį¹…kappo? Yo kho, bhikkhave,
nekkhamma-saį¹…kappo , abyāpāda-saį¹…kappo, avihiį¹ƒsā-saį¹…kappo ayaį¹ƒ vuccati,
bhikkhave, sammāsaį¹…kappo.

And what is right resolve? Being resolved on renunciation, on freedom
from ill will, on harmlessness: This is called right resolve.

Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaį¹‡Ä«,
pisuį¹‡Äya vācāya veramaį¹‡Ä«, pharusāya vācāya veramaį¹‡Ä«, samphappalāpā
veramaį¹‡Ä« ayaį¹ƒ vuccati, bhikkhave, sammāvācā.

And what is right speech? Abstaining from lying, abstaining from
divisive speech, abstaining from abusive speech, abstaining from idle
chatter: This, monks, is called right speech.

Katamo ca, bhikkhave, sammā-kammanto? Yā kho, bhikkhave, pāį¹‡Ätipātā
veramaį¹‡Ä«, adinnādānā veramaį¹‡Ä«, abrahmacariyā veramaį¹‡Ä« ayaį¹ƒ vuccati,
bhikkhave, sammā-kammanto.

And what, monks, is right action? Abstaining from taking life,
abstaining from stealing, abstaining from unchastity: This, monks, is
called right action.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako
micchā-ājÄ«vaį¹ƒ pahāya sammā-ājÄ«vena jÄ«vitaį¹ƒ kappeti ayaį¹ƒ vuccati,
bhikkhave, sammā-ājīvo.

And what, monks, is right livelihood? There is the case where a disciple
of the noble ones, having abandoned dishonest livelihood, keeps his
life going with right livelihood: This, monks, is called right
livelihood.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaį¹ƒ
pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ anuppādāya chandaį¹ƒ janeti vāyamati
vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati; uppannānaį¹ƒ pāpakānaį¹ƒ
akusalānaį¹ƒ dhammānaį¹ƒ pahānāya chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati
cittaį¹ƒ paggaį¹‡hāti padahati; anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ uppādāya
chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati;
uppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ į¹­hitiyā asammosāya bhiyyobhāvāya
vepullāya bhāvanāya pāripÅ«riyā chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati
cittaį¹ƒ paggaį¹‡hāti padahati. Ayaį¹ƒ vuccati, bhikkhave, sammāvāyāmo.

And what, monks, is right effort? (i) There is the case where a monk
generates desire, endeavors, activates persistence, upholds & exerts
his intent for the sake of the non-arising of evil, unskillful
qualities that have not yet arisen. (ii) He generates desire, endeavors,
activates persistence, upholds & exerts his intent for the sake of
the abandonment of evil, unskillful qualities that have arisen. (iii) He
generates desire, endeavors, activates persistence, upholds &
exerts his intent for the sake of the arising of skillful qualities that
have not yet arisen. (iv) He generates desire, endeavors, activates
persistence, upholds & exerts his intent for the maintenance,
non-confusion, increase, plenitude, development, & culmination of
skillful qualities that have arisen: This, monks, is called right
effort.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu
kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaį¹ƒ; vedanāsu vedanānupassÄ« viharati ātāpÄ« sampajāno
satimā, vineyya loke abhijjhā-domanassaį¹ƒ; citte cittānupassÄ« viharati
ātāpÄ« sampajāno satimā, vineyya loke abhijjhā-domanassaį¹ƒ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaį¹ƒ.
Ayaį¹ƒ vuccati, bhikkhave, sammāsati.

And what, monks, is right mindfulness? (i) There is the case where a
monk remains focused on the body in & of itself ā€” ardent, aware,
& mindful ā€” putting away greed & distress with reference to the
world. (ii) He remains focused on feelings in & of themselves ā€”
ardent, aware, & mindful ā€” putting away greed & distress with
reference to the world. (iii) He remains focused on the mind in & of
itself ā€” ardent, aware, & mindful ā€” putting away greed &
distress with reference to the world. (iv) He remains focused on mental
qualities in & of themselves ā€” ardent, aware, & mindful ā€”
putting away greed & distress with reference to the world. This,
monks, is called right mindfulness.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ
vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati;
vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ
avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja
viharati;
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaƱca kāyena
paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako satimā
sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati;
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ
atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ
upasampajja viharati.
Ayaį¹ƒ vuccati, bhikkhave, sammāsamādhi ti.

And what, monks, is right concentration? (i) There is the case where a
monk ā€” quite withdrawn from sensuality, withdrawn from unskillful
(mental) qualities ā€” enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought
& evaluation. (ii) With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of concentration, unification of awareness free from
directed thought & evaluation ā€” internal assurance. (iii) With the
fading of rapture, he remains equanimous, mindful, & alert, and
senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he
has a pleasant abiding.’ (iv) With the abandoning of pleasure & pain
ā€” as with the earlier disappearance of elation & distress ā€” he
enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither pleasure nor pain. This, monks, is called right
concentration.



ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is most famously introduced at SN 56.11 as the Middle Way (majjhimā paį¹­ipadā), i.e. the path avoiding both hedonism and self-mortification:

SN 56.11


DveĀ·me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cĀ·Äyaį¹ƒ
kāmesu kāmaĀ·sukhĀ·allikĀ·Änuyogo hÄ«no gammo pothujjaniko anĀ·ariyo
anĀ·atthaĀ·saį¹ƒhito, yo cĀ·Äyaį¹ƒ attakilamathĀ·Änuyogo dukkho anĀ·ariyo
anĀ·atthaĀ·saį¹ƒhito. Ete kho, bhikkhave, ubho ante anĀ·upagamma majjhimā
paį¹­ipadā tathāgatena abhisambuddhā cakkhuĀ·karaį¹‡Ä« Ʊāį¹‡aĀ·karaį¹‡Ä« upasamāya
abhiƱƱāya sambodhāya nibbānāya saį¹ƒvattati.

These two extremes, bhikkhus, should not be adopted by one who has gone
forth from the home life. Which two? On one hand, the devotion to
hedonism towards sensuality, which is inferior, vulgar, common, ignoble,
deprived of benefit, and on the other hand the devotion to
self-mortification, which is painful, ignoble, deprived of benefit.
Without going to these two extremes, bhikkhus, the Tathāgata has fully
awaken to the Middle Way, which produces vision, which produces
knowledge, and leads to appeasement, to direct knowledge, to awakening,
to Nibbāna.



ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is also introduced later on in that same sutta as the fourth ariyaĀ·sacca:



Idaį¹ƒ kho pana, bhikkhave, dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadā ariyaĀ·saccaį¹ƒ:
ayamĀ·eva ariyo aį¹­į¹­haį¹…giko maggo, seyyathidaį¹ƒ: sammāĀ·diį¹­į¹­hi
sammāĀ·saį¹…kappo sammāĀ·vācā sammāĀ·kammanto sammāĀ·ÄjÄ«vo sammāĀ·vāyāmo
sammāĀ·sati sammāĀ·samādhi.

Furthermore, bhikkhus, this is the noble truth of path leading to the
cessation of suffering: just this noble eightfold path, that is to say:
right view, right thought, right speech, right action, right livelihood,
right effort, right mindfulness and right concentration.



ā™¦ As explained above at SN 56.11, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is what leads to nibbāna. At SN 45.62, the former leads towards the latter just as the river Ganges slants, slopes, and inclines towards the east (seyyathāpi gaį¹…gā nadÄ« pācÄ«naĀ·ninnā pācÄ«naĀ·poį¹‡Ä pācÄ«naĀ·pabbhārā). At SN 45.86, the path is like a tree slanting, sloping and inclining towards the east (seyyathāpi rukkho pācÄ«naĀ·ninno pācÄ«naĀ·poį¹‡o pācÄ«naĀ·pabbhāro) and that could only fall towards that direction if it were to be cut at the foot. It is also said to be the way leading to amata (amataĀ·gāmiĀ·maggo, SN 45.7), or to the unconditioned (aĀ·saį¹…khataĀ·gāmiĀ·maggo, SN 43.11).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga has its own entire saį¹ƒyutta (SN 45), that is rich in similes and explanations.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is given various designations. At MN 19, it is called ‘The peaceful and safe path to be followed with exaltation’ (khemo maggo sovatthiko pÄ«tiĀ·gamanÄ«yo). It is often identified with the brahmacariya (e.g. SN 45.6), or with asceticism (sāmaƱƱa) such as at SN 45.35, or brahminhood (brahmaƱƱa) such as at SN 45.36. At SN 12.65, it is the ancient path, the ancient road traveled by the sammāĀ·Sambuddhā of the past. At SN 35.191, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is compared to a raft to cross over from identity to ‘the other shore’, which stands for nibbāna. At SN 45.4, after Ānanda sees a brahmin on a luxurious chariot and calls it a ‘brahmic vehicle’ (brahmaĀ·yāna), the Buddha says that is actually a designation for the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, along with the ‘Dhamma vehicle’ (dhammaĀ·yāna) and the ’supreme victory in battle’ (anuttara saį¹…gāmaĀ·vijaya). The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is also called rightness (sammatta, SN 45.21), kusalā dhammā (SN 45.22), the right way (sammāĀ·paį¹­ipada, SN 45.23) and right practice (sammāĀ·paį¹­ipatti, SN 45.31).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is part of a set of 37 dhammas which are sometimes listed together (e.g. at AN 10.90, SN 22.81). They are sometimes called the bodhipakkhiyā dhammā, although this expression doesn’t have a strict definition in the suttas and is loosely used to describe other sets. The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is also said at SN 45.155 to develop those bodhiĀ·pakkhiyaĀ·dhammā.

ā™¦ Each factor (aį¹…ga) of the path is said to lead to the next:


AN 10.103


ā€œsammattaį¹ƒ, bhikkhave, āgamma ārādhanā hoti, no virādhanā. kathaƱca,
bhikkhave, sammattaį¹ƒ āgamma ārādhanā hoti, no virādhanā?
sammādiį¹­į¹­hikassa, bhikkhave, sammāsaį¹…kappo pahoti, sammāsaį¹…kappassa
sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa
sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa
sammāsati pahoti, sammāsatissa sammāsamādhi pahoti.

Having come to rightness, bhikkhus, there is success, not failure. And
how, bhikkhus, is it that having come to rightness, there is success,
not failure? For one of right view, right thought arises. For one
of right thought, right speech arises. For one of right speech, right
action arises. For one of right action, right livelihood arises. For one
of right livelihood, right effort arises. For one of right effort,
right mindfulness arises. For one of right mindfulness, right
concentration arises.



A similar progression is also notably found at SN
45.1. AN 7.45 states that all the other seven factors of the path are
the ’supports’ (upanisa) and ‘accessories’ (parikkhāra) of sammāĀ·samādhi. MN 117 further explains how the factors interact, according to the following pattern:

MN 117


ā€œtatra, bhikkhave, sammādiį¹­į¹­hi pubbaį¹…gamā hoti. kathaƱca, bhikkhave,
sammādiį¹­į¹­hi pubbaį¹…gamā hoti? micchāsaį¹…kappaį¹ƒ ā€˜micchāsaį¹…kappoā€™ti
pajānāti, sammāsaį¹…kappaį¹ƒ ā€˜sammāsaį¹…kappoā€™ti pajānāti, sāssa hoti
sammādiį¹­į¹­hi.

Therein, bhikkhus, right view is the forerunner. And how is right view
the forerunner? One understands wrong thought as wrong thought and right
thought as right thought: this is one’s right
view.

so micchāsaį¹…kappassa pahānāya vāyamati, sammāsaį¹…kappassa upasampadāya,
svāssa hoti sammāvāyāmo. so sato micchāsaį¹…kappaį¹ƒ pajahati, sato
sammāsaį¹…kappaį¹ƒ upasampajja viharati; sāssa hoti sammāsati. itiyime tayo
dhammā sammāsaį¹…kappaį¹ƒ anuparidhāvanti anuparivattanti, seyyathidaį¹ƒ
sammādiį¹­į¹­hi, sammāvāyāmo, sammāsati.

One makes an effort to abandon wrong thought and to acquire right
thought: this is one’s right effort. One abandons wrong thought
mindfully, and acquires and remains in right thought mindfully: this is
one’s right mindfulness. Thus these three things rotate and circle
around right thought, that is, right view, right effort, and right
mindfulness.



ā™¦ The enumeration of each path factor is sometimes
punctuated by four different formulas. The first one is found for
example at SN 45.2 and is in fact mainly used with the bojjhaį¹…gas, and occasionally with (spiritual) indriyas or balas: ‘based upon seclusion, dispassion, and cessation, maturing in release’ (vivekaĀ·nissita virāgaĀ·nissita nirodhaĀ·nissita vossaggaĀ·pariį¹‡Ämi).

The second formula can be found at SN 45.4 and says: ‘which
has the removal of avidity as its final goal, the removal of hatred as
its final goal, the removal of delusion as its final goal’ (rāgaĀ·vinayaĀ·pariyosāna dosaĀ·vinayaĀ·pariyosāna mohaĀ·vinayaĀ·pariyosāna)
.

The third one is found for example at SN 45.115 and says: ‘which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal’ (amatĀ·ogadha amataĀ·parāyana amataĀ·pariyosāna).

The fourth is found for example at SN 45.91 and says: ‘which slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna‘ (nibbānaĀ·ninna nibbānaĀ·poį¹‡a nibbānaĀ·pabbhāra).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, if unarisen, does not arise apart from the appearance of a Buddha (nĀ·ÄĆ±Ć±atra tathāgatassa pātubhāvā arahato sammāsambuddhassa, SN 45.14) or the Discipline of a Sublime one (nĀ·ÄĆ±Ć±atra sugataĀ·vinaya, SN 45.15).

ā™¦ At SN 55.5, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is what defines sotāpatti, since sota (the stream) is the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga itself, and a sotāpanna is one who possesses it:


SN 55.5


ā€”
ā€œā€˜soto, sotoā€™ti hidaį¹ƒ, sāriputta, vuccati. katamo nu kho, sāriputta, sotoā€ti?

ā€”
It said: ‘The stream, the stream’, Sāriputta. What now, Sāriputta, is ‘the stream’?

ā€”
ā€œayameva hi, bhante, ariyo aį¹­į¹­haį¹…giko maggo soto

ā€”
Bhante, the stream is just this noble eightfold path

ā€”
ā€œā€˜sotāpanno, sotāpannoā€™ti hidaį¹ƒ, sāriputta, vuccati. katamo nu kho, sāriputta, sotāpannoā€ti?

ā€”
It said: ‘A stream-enterer, a stream-enterer’, Sāriputta. What now, Sāriputta, is ‘a stream-enterer’?

ā€”
ā€œyo hi, bhante, iminā ariyena aį¹­į¹­haį¹…gikena maggena samannāgato ayaį¹ƒ vuccati sotāpanno

ā€”
Bhante, whoever is possessed of this noble eightfold path is called a stream-enterer



ā™¦ At MN 126, the 8 factors of the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga are presented as a technology of the mind (’a proper method for procuring fruit’: yoni hesā phalassa adhigamāya)
whose results do not depend on making wishes, but instead rely solely
on the laws of nature, which is metaphorically illustrated by how one
gets sesame oil by using the right technique (pressing seeds sprinkled
with water), how one gets milk (by milking a recently calved cow),
butter (by churning curd), or fire (by rubbing a dry, sapless, piece of
wood with a proper fire-stick).

ā™¦ At AN 4.237, the 8 factors of the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga constitute ‘kamma that is neither dark nor bright with neither-dark-nor-bright result, that leads to the destruction of kamma(kammaį¹ƒ aĀ·kaį¹‡hāĀ·sukkaį¹ƒ aĀ·kaį¹‡hāĀ·sukkaĀ·vipākaį¹ƒ, kammaĀ·kkhayāya saį¹ƒvattati).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is not seldom augmented to become a tenfold set, with the addition of sammāĀ·Ć±Äį¹‡a and sammāĀ·vimutti. SN 45.26 seems to indicate that these two factors are relevant only for the arahant, as they are what makes the difference between a sappurisa and someone who is better than a sappurisa (sappurisena sappurisataro).

ā™¦ Ten phenomena are said to be the precursors for the arising of the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, the first seven according to the following simile:



sÅ«riyassa, bhikkhave, udayato etaį¹ƒ pubbaį¹…gamaį¹ƒ etaį¹ƒ pubbanimittaį¹ƒ,
yadidaį¹ƒ, aruį¹‡uggaį¹ƒ; evameva kho, bhikkhave, bhikkhuno ariyassa
aį¹­į¹­haį¹…gikassa maggassa uppādāya etaį¹ƒ pubbaį¹…gamaį¹ƒ etaį¹ƒ pubbanimmittaį¹ƒ…

This, bhikkhus, is the forerunner and foretoken of the rising of the
sun, that is, the dawn. In the same way, bhikkhus, for a bhikkhu this is
the forerunner and foretoken of the arising of the noble eightfold
path…



In each case, it is said that when a bhikkhu satisfies the condition, ‘it
is expected that he will develop the noble eightfold path, that he will
cultivate the noble eightfold path (pāį¹­ikaį¹…khaį¹ƒ ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ
maggaį¹ƒ bhāvessati, ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bahulÄ«karissati)
.

1. Mentioned most often is kalyāį¹‡aĀ·mittatā (with the above sunrise simile at SN 45.49). It is most famously said at SN 45.2 to be the entire brahmacariya (sakalamĀ·evĀ·idaį¹ƒ brahmacariyaį¹ƒ), since it can be expected from one who develops it that he will practice the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, all the more that as we have seen earlier (e.g. at SN 45.6), brahmacariya is also defined as the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga itself. We find as well a formula reminiscent of the suttas found at the beginning of AN 1:


SN 45.77


nāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi, yena anuppanno vā
ariyo aį¹­į¹­haį¹…giko maggo uppajjati, uppanno vā ariyo aį¹­į¹­haį¹…giko maggo
bhāvanāpāripÅ«riį¹ƒ gacchati, yathayidaį¹ƒ, bhikkhave, kalyāį¹‡amittatā.

I do not see even one other thing, bhikkhus, because of which the
unarisen noble eightfold path arises and the arisen noble eightfold path
goes to the plenitude of its development so much, bhikkhus, as because
of favorable friendship.



2. SÄ«la
is also mentioned a few times independently from the sunrise simile, in
the context of which it is introduced at SN 45.50 as accomplishment in
virtue (sÄ«laĀ·sampadā). Such examples include the following:


SN 45.149


seyyathāpi, bhikkhave, ye keci balakaraį¹‡Ä«yā kammantā karÄ«yanti, sabbe
te pathaviį¹ƒ nissāya pathaviyaį¹ƒ patiį¹­į¹­hāya evamete balakaraį¹‡Ä«yā kammantā
karÄ«yanti; evameva kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya
ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bhāveti ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ
bahulīkaroti.

Just as, bhikkhus, whatever actions are to be performed with strength
are all performed on dependence on the earth, supported by the earth; in
the same way, bhikkhus, it is on dependence on virtue, supported by
virtue, that a bhikkhu develops the noble eightfold path, that he
cultivates the noble eightfold path.




SN 45.150


seyyathāpi, bhikkhave, ye kecime bÄ«jagāmabhÅ«tagāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ
vepullaį¹ƒ āpajjanti, sabbe te pathaviį¹ƒ nissāya pathaviyaį¹ƒ patiį¹­į¹­hāya
evamete bÄ«jagāmabhÅ«tagāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ vepullaį¹ƒ āpajjanti; evameva
kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ
maggaį¹ƒ bhāvento ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bahulÄ«karonto vuįøįøhiį¹ƒ
virÅ«įø·hiį¹ƒ vepullaį¹ƒ pāpuį¹‡Äti dhammesu.

Just as, bhikkhus, whatever kinds of seed and plant life come to
development, growth, and plenitude, all come to development, growth, and
plenitude on dependence on the earth, supported by the earth; in the
same way, bhikkhus, on dependence on virtue, supported by virtue, a
bhikkhu developing the noble eightfold path, cultivating the noble
eightfold path, comes to development, growth, and plenitude in
[wholesome] mental states.



3. Appamāda
is also mentioned a few times independently from the sunrise simile, in
the context of which it is introduced at SN 45.54 as accomplishment in
assiduity (appamādaĀ·sampadā). Such examples are found at SN 45.139 and SN 45.140.

4. SammāĀ·diį¹­į¹­hi (AN 10.121) or accomplishment in view (diį¹­į¹­hiĀ·sampadā, SN 45.53),
are mentioned with the sunrise simile as precursors of the path,
without surprise since as we have seen above, each path factor leads to
the next, and sammāĀ·diį¹­į¹­hi stands first.

5. Accomplishment in desire (chandaĀ·sampadā) is mentioned with the sunrise simile at SN 45.51. The Commentary explains it as desire for kusalā dhammā. In a related meaning, the word chanda appears notably in the sammāĀ·vāyāma formula.

6. Accomplishment in self (attaĀ·sampadā), mentioned with the sunrise simile at SN 45.52. The commentary explains the expression as sampannaĀ·cittaĀ·tā (accomplishment in mind), which suggests the attainment of samādhi (see adhiĀ·cittaĀ·sikkhā). The expression ‘attaĀ·Ć±Ć±Å« hoti’ (one who knows himself) may explain the term. At SN 7.68, it is explained as knowing oneself to have saddhā, sÄ«la, learning (suta), cāga, paƱƱā and understanding (paį¹­ibhāna).

7. Accomplishment in appropriate attention (yonisoĀ·manasikāra-sampadā), mentioned with the sunrise simile at SN 45.52.

8, 9 & 10. Vijjā followed by hiri and ottappa (anvaĀ·dĀ·eva hirĀ·ottappa) is said to be the forerunner (pubbĀ·aį¹…gama) in the entry upon kusalā dhammā (kusalānaį¹ƒ dhammānaį¹ƒ samāpatti) at SN 45.1 and AN 10.105.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is said at AN 4.34 to be the highest (agga) of saį¹…khatā dhammā and to bring the highest vipākā.

ā™¦ As we have seen above at SN 56.11, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga produces Ʊāį¹‡aĀ·dassana and leads to upasama, sambodhi and Nibbāna. Between SN 45.161 and SN 45.180, it is also said to lead to the direct knowledge (abhiƱƱā), full understanding (pariƱƱā), complete destruction (parikkhaya), and abandoning (pahāna) of various phenomena: the three discriminations (vidhā), i.e. ‘I am superior’ (ā€˜seyyoĀ·hamĀ·asmÄ«ā€™ti), ‘I am equal’ (ā€˜sadisoĀ·hamĀ·asmÄ«ā€™ti), ‘I am inferior’ (hÄ«noĀ·hamĀ·asmÄ«ā€™ti); the three searches (esanā), i.e. the search for sensuality (kāmĀ·esanā), the search for [a good] existence (bhavĀ·esanā), the search for the brahmic life (brahmacariyĀ·esanā); the three āsavā; the three bhavā; the three sufferings (dukkhatā), i.e. the suffering from pain (dukkhaĀ·dukkhatā), the suffering from Constructions (saį¹…khāraĀ·dukkhatā), the suffering from change (vipariį¹‡ÄmaĀ·dukkhatā); the three akusalamulā; the three types of vedanā; kāma, diį¹­į¹­hi and avijjā; the four upādānā; abhijjhā, byāpāda, sÄ«laĀ·bbata parāmāsa and adherence to [the view] ‘This [alone] is the truth’ (idaį¹ƒĀ·saccĀ·Äbhinivesa); the seven anusayā; the five kāmaĀ·guį¹‡Ä; the five nÄ«varaį¹‡Ä; the five upādānaĀ·kkhandhas; the ten saį¹ƒyojanā.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga also leads to the cessation (nirodha) of phenomena: MN 9 lists all the twelve links of paį¹­iccaĀ·samuppāda, the four āhārā and the three āsavā; AN 6.63 additionally speaks of the cessation of kāma and kamma; SN 22.56 mentions the cessation of each of the five upādānaĀ·kkhandhas.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is the tool to remove akusalā dhammā. In that respect, MN 3 directly mentions all the 16 upakkilesā (with dosa in place of byāpāda). A number of similes illustrating this point are given in the Magga Saį¹ƒyutta: at SN 45.153, akusalā dhammā
are given up by the mind like a pot turned upside down ‘gives up’ its
water; at SN 45.156, they are disintegrated like a cloud providing rain
disintegrates a dust storm; at SN 45.157, they are dispersed like a
strong wind disperses a great cloud giving rain; at SN 45.158, they are
like the ropes on a ship that rot under inclement weather.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga gives strength
to the mind, as explained in SN 45.27’s simile, where it is compared to
the stand of a pot that makes it difficult to get knocked over. At SN
45.160, people, powerful or not, wishing to convince a bhikkhu
cultivating the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga to abandon monkhood by
offering him wealth will be no more successful than people wishing to
change the direction of the Ganges, because his mind is inclined to
seclusion.

SN 45.159


ā€œseyyathāpi, bhikkhave, āgantukāgāraį¹ƒ. tattha puratthimāyapi disāya
āgantvā vāsaį¹ƒ kappenti, pacchimāyapi disāya āgantvā vāsaį¹ƒ kappenti,
uttarāyapi disāya āgantvā vāsaį¹ƒ kappenti, dakkhiį¹‡Äyapi disāya āgantvā
vāsaį¹ƒ kappenti, khattiyāpi āgantvā vāsaį¹ƒ kappenti, brāhmaį¹‡Äpi āgantvā
vāsaį¹ƒ kappenti, vessāpi āgantvā vāsaį¹ƒ kappenti, suddāpi āgantvā vāsaį¹ƒ
kappenti; evameva kho, bhikkhave, bhikkhu ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ
bhāvento ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bahulÄ«karonto ye dhammā abhiƱƱā
pariƱƱeyyā, te dhamme abhiƱƱā parijānāti, ye dhammā abhiƱƱā pahātabbā,
te dhamme abhiƱƱā pajahati, ye dhammā abhiƱƱā sacchikātabbā, te dhamme
abhiƱƱā sacchikaroti, ye dhammā abhiƱƱā bhāvetabbā, te dhamme abhiƱƱā
bhāveti.

Suppose, monks, there is a guest-house. Travelers come from the east,
the west, the north, the south to lodge here: nobles and Brahmans,
merchants and serfs. In the same way, monks, a monk who cultivates the
Noble Eightfold Path, who assiduously practices the Noble Eightfold
Path, comprehends with higher knowledge those states that are to be so
comprehended, abandons with higher knowledge those states that are to be
so abandoned, comes to experience with higher knowledge those states
that are to be so experienced, and cultivates with higher knowledge
those states that are to be so cultivated.

ā€œkatame ca, bhikkhave, dhammā abhiƱƱā pariƱƱeyyā? paƱcupādānakkhandhātissa vacanÄ«yaį¹ƒ…

What, monks, are the states to be comprehended with higher knowledge? They are the five groups of clinging…

katame ca, bhikkhave, dhammā abhiƱƱā pahātabbā? avijjā ca bhavataį¹‡hā ca…

What, monks, are the states to be abandoned with higher knowledge? They are ignorance and the desire for [further] becoming…

katame ca, bhikkhave, dhammā abhiƱƱā sacchikātabbā? vijjā ca vimutti ca…

And what, monks, are the states to be experienced with higher knowledge? They are knowledge and liberation…

katame ca, bhikkhave, dhammā abhiƱƱā bhāvetabbā? samatho ca vipassanā ca.

And what, monk, are the states to be cultivated with higher knowledge? They are calm and insight.





Bodhi leaf


ariyasacca: [ariya+sacca] noble truth. The four ariyaĀ·saccas are expounded by the Buddha in his very first discourse, the Dhamma-cakka’p'pavattana Sutta. It consists of:

1. dukkha-ariyaĀ·sacca
2. dukkhaĀ·samudaya-ariyaĀ·sacca

3. dukkhaĀ·nirodha-ariyaĀ·sacca
4. dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadā-ariyaĀ·sacca


Bodhi leaf


ariyasāvaka: [ariya+sāvaka] noble disciple.



Bodhi leaf


arūpabhava: [a+rūpa+bhava] existence/ becoming in the formless realm, which is taken as meaning those Brahmā-lokas which are accessible only to those who master at least the fifth jhāna. Arūpa-bhava is one of the three types of bhava.



Bodhi leaf


asantuį¹­į¹­hitā: [a+santuį¹­į¹­hitā]

discontent, dissatisfaction.

asantuį¹­į¹­ha:

discontent, dissatisfied

ā™¦ Sometimes, the adjective aĀ·santuį¹­į¹­ha is used with a rather neutral connotation, as at SN 35.198, where a bhikkhu is simply not satisfied with the answers given to his question.

ā™¦ Most of the time, the word and its lexical derivatives carry a negative (akusala) connotation:

AN 1.64


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti
yathayidaį¹ƒ, bhikkhave, asantuį¹­į¹­hitā.

I do not see even one other thing, bhikkhus, because of which unarisen
unwholesome mental states come to arise, or arisen wholesome mental
states come to decline, so much, bhikkhus, as because of
dissatisfaction.



AN 1.88


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ mahato anatthāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, asantuį¹­į¹­hitā.

I do not see even one other thing, bhikkhus, that leads to such great harm as discontent.



AN 1.120


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ saddhammassa
sammosāya antaradhānāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, asantuį¹­į¹­hitā.

I do not see even one other thing, bhikkhus, that leads to the decline
and confusion of the authentic Dhamma so much as discontent.



AN 10.82


ā€œso vatānanda, bhikkhu ā€˜asantuį¹­į¹­ho samāno imasmiį¹ƒ dhammavinaye vuddhiį¹ƒ virÅ«įø·hiį¹ƒ vepullaį¹ƒ āpajjissatÄ«ā€™ti netaį¹ƒ į¹­hānaį¹ƒ vijjati.

It is impossible, Ānanda, that a bhikkhu who is not content will find growth, progress, and completion in this Dhamma-Vinaya.



When the word carries such a connotation, being aĀ·santuį¹­į¹­ha is explained as follows:

AN 6.84


bhikkhu mahiccho hoti, vighātavā, asantuį¹­į¹­ho, itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena

a bhikkhu has great desires, is annoyed and is not content with whatever
kind of robes, almsfood, lodging, and medicines & provisions for
the sick [he gets]



As it is the case above, the word aĀ·santuį¹­į¹­hitā or its lexical derivatives are very often juxtaposed with mahicchatā, which can almost be considered a synonym. In the Vinaya, lay people who are offended by bhikkhus’ behavior often say:



mahicchā ime samaį¹‡Ä sakyaputtiyā asantuį¹­į¹­hā.

These ascetics sons of the Sakyan are of great desires, not contented.



This happens typically when misbehaving bhikkhus put
unnecessary pressure on lay supporters, either by asking more than the
strict minimum they need, or by making burdensome requests without prior
invitation. Thus, in the origin story to NP 6, the bhikkhu doesn’t want
to wait until his supporter goes back home to send him some cloth and
demands instead one of the garments he is currently wearing. At NP 8,
the bhikkhu gives instructions for getting finer cloth to the weaver
appointed by his supporters to make his robe, which ends up costing
twice as much yarn as they originally planned. At NP 10, the bhikkhu
doesn’t want to wait till the next day, which ends up costing a fine to
his supporter. At Bhikkhunis’ NP 11, some bhikkhunis ask the king for a
woolen garment (which is considered luxurious).

AN 4.157 maps the concept with others: aĀ·santuį¹­į¹­hitā leads to evil desire (pāpika iccha) for recognition (anĀ·avaƱƱa) and lābhaĀ·sakkāraĀ·siloka, then to wrong effort (vāyama) and finally deceiving families by pretending to be much worthier than one actually is:

AN 4.157


ā€œcattārome, bhikkhave, pabbajitassa rogā. katame cattāro? idha,
bhikkhave, bhikkhu mahiccho hoti vighātavā asantuį¹­į¹­ho
itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena.
so mahiccho samāno vighātavā asantuį¹­į¹­ho
itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena
pāpikaį¹ƒ icchaį¹ƒ paį¹‡idahati anavaƱƱa-ppaį¹­ilābhāya
lābha-sakkāra-siloka-ppaį¹­ilābhāya. so uį¹­į¹­hahati ghaį¹­ati vāyamati
anavaƱƱa-ppaį¹­ilābhāya lābha-sakkāra-siloka-ppaį¹­ilābhāya. so saį¹…khāya
kulāni upasaį¹…kamati, saį¹…khāya nisÄ«dati, saį¹…khāya dhammaį¹ƒ bhāsati,
saį¹…khāya uccārapassāvaį¹ƒ sandhāreti. ime kho, bhikkhave, cattāro
pabbajitassa rogā.

Bhikkhus, there are these four sicknesses of one gone forth. What four?
Here, bhikkhus, a bhikkhu has great desires, is annoyed and is not
content with whatever kind of robes, almsfood, lodging, and medicines
& provisions for the sick [he gets]. Having great desires, being
annoyed and not content with whatever kind of robes, almsfood, lodging,
and medicines & provisions for the sick [he gets], he generates evil
desire for recognition and for honors, gain & fame. He rouses,
applies and exerts himself to obtain recognition and honors, gain &
fame. He craftily approaches families, craftily sits down, craftily
speaks about the Dhamma, and craftily holds in his excrement and urine.
These, bhikkhus, are four sicknesses of one gone forth.



The sutta then goes on to explain the cure, which
consists in forbearance with regards to the elements of nature, animals,
other people’s words and painful feelings:



ā€œtasmātiha, bhikkhave, evaį¹ƒ sikkhitabbaį¹ƒ: ā€˜na mahicchā bhavissāma
vighātavanto asantuį¹­į¹­hā
itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena,
na pāpikaį¹ƒ icchaį¹ƒ paį¹‡idahissāma anavaƱƱa-ppaį¹­ilābhāya
lābha-sakkāra-siloka-ppaį¹­ilābhāya, na uį¹­į¹­hahissāma na ghaį¹­essāma na
vāyamissāma anavaƱƱa-ppaį¹­ilābhāya lābha-sakkāra-siloka-ppaį¹­ilābhāya,
khamā bhavissāma sÄ«tassa uį¹‡hassa jighacchāya pipāsāya
įøaį¹ƒsa-makasa-vātā-tapa-sarÄ«į¹ƒsapa-samphassānaį¹ƒ duruttānaį¹ƒ durāgatānaį¹ƒ
vacanapathānaį¹ƒ, uppannānaį¹ƒ sārÄ«rikānaį¹ƒ vedanānaį¹ƒ dukkhānaį¹ƒ tibbānaį¹ƒ
kharānaį¹ƒ kaį¹­ukānaį¹ƒ asātānaį¹ƒ amanāpānaį¹ƒ pāį¹‡aharānaį¹ƒ adhivāsakajātikā
bhavissāmāā€™ti. evaƱhi vo, bhikkhave, sikkhitabbanā€ti.

Therefore, bhikkhus, you should train thus: ‘We won’t have great
desires, be annoyed and not content with whatever kind of robes,
almsfood, lodging, and medicines & provisions for the sick [we will
get]; we won’t generate evil desire for recognition and for honors, gain
& fame; we won’t rouse, apply and exert ourselves to obtain
recognition and honors, gain & fame; we will endure cold, heat,
hunger, thirst and the contact with flies, mosquitoes, wind, sun and
creeping animals, as well as ways of speech that are ill-spoken and
offensive; we will be patient with arisen bodily feelings that are
painful, acute, sharp, piercing, disagreeable, unpleasant and
threatening life.’ This, bhikkhus, is how you should train yourselves.



In this sense, at AN 6.114, asantuį¹­į¹­hitā is juxtaposed with mahicchatā and aĀ·sampajaƱƱa (lack of thorough comprehension).

It serves as a criterion to know whether one can dwell on his own or should stay amid other monks:

AN 5.127


ā€œpaƱcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaį¹ƒ saį¹…ghamhā
vapakāsituį¹ƒ . katamehi paƱcahi? idha, bhikkhave, bhikkhu asantuį¹­į¹­ho hoti
itarÄ«tarena cÄ«varena, asantuį¹­į¹­ho hoti itarÄ«tarena piį¹‡įøapātena,
asantuį¹­į¹­ho hoti itarÄ«tarena senāsanena, asantuį¹­į¹­ho hoti itarÄ«tarena
gilānappaccayabhesajjaparikkhārena, kāmasaį¹…kappabahulo ca viharati.
imehi kho, bhikkhave, paƱcahi dhammehi samannāgato bhikkhu nālaį¹ƒ
saį¹…ghamhā vapakāsituį¹ƒ.

If he is endowed with five qualities, bhikkhus, a bhikkhu is not fit to
live away from the Community. What five? He is not content with whatever
kind of robe [he gets]; he is not content with whatever kind of
almsfood [he gets]; he is not content with whatever kind of lodging [he
gets]; he is not content with whatever kind of medicines and provisions
for the sick [he gets]; and he dwells absorbed in thoughts of
sensuality. If he is endowed with these five qualities, bhikkhus, a
bhikkhu is not fit to live away from the Community.



Laypeople must also avoid this kind of asantuį¹­į¹­hitā:

Snp 1.6


ā€œsehi dārehi asantuį¹­į¹­ho, vesiyāsu padussati, dussati paradāresu, taį¹ƒ parābhavato mukhaį¹ƒā€.

Not satisfied with one’s own wives, he is seen among the whores and the wives of others ā€” this is the cause of his downfall.



ā™¦ Although the word is mostly used with this negative connotation, it is also occasionally used with a positive (kusala) connotation. At AN 7.56 the devas who are content with their Brahmā state and do not know a higher escape (nissaraį¹‡a) do not understand what those who are not content with that state and do know something higher may understand:

AN 7.56


ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā
santuį¹­į¹­hā… te uttari nissaraį¹‡aį¹ƒ yathābhÅ«taį¹ƒ nappajānanti, tesaį¹ƒ na
evaį¹ƒ Ʊāį¹‡aį¹ƒ hoti… ye ca kho te, mārisa moggallāna, brahmakāyikā devā
brahmena āyunā asantuį¹­į¹­hā… te ca uttari nissaraį¹‡aį¹ƒ yathābhÅ«taį¹ƒ
pajānanti, tesaį¹ƒ evaį¹ƒ Ʊāį¹‡aį¹ƒ hoti…

Sir Moggallāna, the devas of Brahmāā€™s retinue who are content with a
brahmāā€™s longevity… and who do not know, as it actually is, an escape
higher than this, do not have such a knowledge… But the devas of
Brahmāā€™s retinue who are not content with a brahmāā€™s longevity… and
who know, as it actually is, an escape higher than this, have such a
knowledge…



At AN 2.5, asantuį¹­į¹­hitā applied to wholesome states (kusalā dhammā) is presented as very important for developing further on the path:

AN 2.5


dvinnāhaį¹ƒ, bhikkhave, dhammānaį¹ƒ upaƱƱāsiį¹ƒ: yā ca asantuį¹­į¹­hitā kusalesu dhammesu, yā ca appaį¹­ivānitā padhānasmiį¹ƒ.

Bhikkhus, I have come to know two qualities: non-contentment with wholesome states and tirelessness in exertion.



At SN 55.40, being satisfied with the four usual sotĀ·ÄpattiyĀ·aį¹…gas leads to not making an effort (vāyama) in solitude (paviveka), and then to successively miss on pāmojja, pÄ«ti and passaddhi, and finally dwell in dukkha, which is considered living with pamāda, while not being satisfied with them prompts one to make the effort in solitude and experience successively pāmojja, pÄ«ti, passaddhi, sukha, samādhi, the fact that phenomena have become manifest, and finally living with appamāda.

At AN 6.80, the word is interestingly surrounded by related concepts:

AN 6.80


chahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva mahantattaį¹ƒ
vepullattaį¹ƒ pāpuį¹‡Äti dhammesu. katamehi chahi? idha, bhikkhave, bhikkhu
ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuį¹­į¹­hibahulo ca
anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti.

If he is endowed with six qualities, bhikkhus, a bhikkhu attains in no
long time greatness and fullness in [wholesome] states. What six? Here,
bhikkhus, a bhikkhu is full of light, full of endeavor, full of
enthusiasm, full of dissatisfaction [with wholesome states already
attained], he doesn’t shirk his task in wholesome states, and he keeps
progressing further.





Bodhi leaf


asappurisa: [a+sappurisa]

bad person.

The word is always contrasted with sappurisa. Bāla is sometimes explicitly mentioned as a synonym:


MN 129


ā€˜bālo ayaį¹ƒ bhavaį¹ƒ asappurisoā€™ā€™ti.

ā€˜This individual is a fool, a bad personā€™.



The term is defined multiple times. We find in the suttas three main ways to define it. According to the micchāĀ·paį¹­ipadā:

SN 45.26


katamo ca, bhikkhave, asappuriso? idha, bhikkhave, ekacco micchādiį¹­į¹­hiko
hoti, micchāsaį¹…kappo, micchāvāco, micchākammanto, micchāājÄ«vo,
micchāvāyāmo, micchāsati, micchāsamādhi. ayaį¹ƒ vuccati, bhikkhave,
asappurisoā€.

And what, bhikkhus, is a bad person? Here, bhikkhus, someone is of wrong
view, wrong aspiration, wrong speech, wrong action, wrong livelihood,
wrong effort, wrong mindfulness and wrong concentration. This, bhikkhus,
is what is called a bad person.

ā€œkatamo ca, bhikkhave, asappurisena asappurisataro? idha, bhikkhave,
ekacco micchādiį¹­į¹­hiko hoti, micchāsaį¹…kappo, micchāvāco, micchākammanto,
micchāājÄ«vo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāƱāį¹‡Ä«,
micchāvimutti. ayaį¹ƒ vuccati, bhikkhave, asappurisena asappurisataro.

And what, bhikkhus, is one who is worse than a bad person? Here,
bhikkhus, someone is of wrong view, wrong aspiration, wrong speech,
wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong
concentration, wrong knowledge and wrong liberation. This, bhikkhus, is
what is called one who is worse than a bad person.



According to various subsets of the ten akusalā kammaĀ·pathā:

AN 4.204


ā€œkatamo ca, bhikkhave, asappuriso? idha, bhikkhave, ekacco pāį¹‡ÄtipātÄ«
hoti, adinnādāyÄ« hoti, kāmesumicchācārÄ« hoti, musāvādÄ« hoti, pisuį¹‡avāco
hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti,
byāpannacitto hoti, micchādiį¹­į¹­hiko hoti. ayaį¹ƒ vuccati, bhikkhave,
asappuriso.

And what, bhikkhus, is a bad person? Here, bhikkhus, someone destroys
life, takes what is not given, engages in misconduct regarding
[pleasures of] sensuality, speaks falsehood, speaks maliciously, speaks
harshly, speaks frivolously, is covetous, has a malevolent mind, is of
wrong view. This, bhikkhus, is what is called a bad person.

ā€œkatamo ca, bhikkhave, asappurisena asappurisataro? idha, bhikkhave,
ekacco attanā ca pāį¹‡ÄtipātÄ« hoti, paraƱca pāį¹‡Ätipāte samādapeti,
attanā ca adinnādāyī hoti, paraƱca adinnādāne samādapeti,
attanā ca kāmesumicchācārī hoti, paraƱca kāmesumicchācāre samādapeti,
attanā ca musāvādī hoti, paraƱca musāvāde samādapeti,
attanā ca pisuį¹‡avāco hoti, paraƱca pisuį¹‡avācāya samādapeti,
attanā ca pharusavāco hoti, paraƱca pharusavācāya samādapeti,
attanā ca samphappalāpī hoti, paraƱca samphappalāpe samādapeti, attanā
ca abhijjhālu hoti, paraƱca abhijjhāya samādapeti; attanā ca
byāpannacitto hoti, paraƱca byāpāde samādapeti, attanā ca micchādiį¹­į¹­hiko
hoti, paraƱca micchādiį¹­į¹­hiyā samādapeti. ayaį¹ƒ vuccati, bhikkhave,
asappurisena asappurisataro.

And what, bhikkhus, is one who is worse than a bad person? Here,
bhikkhus, someone destroys life himself and incites others to destroy
life, takes what is not given himself and incites others to take what is
not given, engages in misconduct regarding [pleasures of] sensuality
himself and incites others to engage in misconduct regarding [pleasures
of] sensuality, speaks falsehood himself and incites others to speak
falsehood, speaks maliciously himself and incites others to speak
maliciously, speaks harshly himself and incites others to, speaks
frivolously himself and incites others to, is covetous himself and
incites others to speak harshly, has a malevolent mind himself and
incites others to have a malevolent mind, is of wrong view himself and
incites others to have wrong view. This, bhikkhus, is what is called one
who is worse than a bad person.



According to a particular set of bad qualities:

AN 4.202


ā€œkatamo ca, bhikkhave, asappuriso? idha, bhikkhave, ekacco assaddho
hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti,
muį¹­į¹­hassati hoti, duppaƱƱo hoti. ayaį¹ƒ vuccati, bhikkhave, asappuriso.

And what, bhikkhus, is a bad person? Here, bhikkhus, someone doesn’t
have conviction, doesn’t have conscientiousness, doesn’t have scruple,
doesn’t acquire learning, is lazy, is of forgetful mindfulness, is of
deficient discernment. This, bhikkhus, is what is called a bad person.

ā€œkatamo ca, bhikkhave, asappurisena asappurisataro? idha, bhikkhave,
ekacco attanā ca assaddho hoti, paraƱca assaddhiye samādapeti; attanā ca
ahiriko hoti, paraƱca ahirikatāya samādapeti; attanā ca anottappī hoti,
paraƱca anottappe samādapeti; attanā ca appassuto hoti, paraƱca
appassute samādapeti; attanā ca kusīto hoti, paraƱca kosajje samādapeti;
attanā ca muį¹­į¹­hassati hoti, paraƱca muį¹­į¹­hassacce samādapeti; attanā ca
duppaƱƱo hoti, paraƱca duppaƱƱatāya samādapeti. ayaį¹ƒ vuccati, bhikkhave,
asappurisena asappurisataro.

And what, bhikkhus, is one who is worse than a bad person? Here,
bhikkhus, someone doesn’t have conviction himself and incites others to
be without conviction, doesn’t have conscientiousness himself and
incites others to be without conscientiousness, doesn’t have scruple
himself and incites others to be without scruple, doesn’t acquire
learning himself and incites others to not acquire learning, is lazy
himself and incites others to be lazy, is of forgetful mindfulness
himself and incites others to be of forgetful mindfulness, is of
deficient discernment himself and incites others to be of deficient
discernment. This, bhikkhus, is what is called one who is worse than a
bad person.



The term is also defined or explained at great length in two suttas of the Majjhima Nikāya:

MN 110


asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti
hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti,
asappurisakammanto hoti, asappurisadiį¹­į¹­hi hoti; asappurisadānaį¹ƒ detiā€.

“A person of no integrity is endowed with qualities of no integrity; he
is a person of no integrity in his friendship, in the way he wills, the
way he gives advice, the way he speaks, the way he acts, the views he
holds, & the way he gives a gift.

ā€œkathaƱca, bhikkhave, asappuriso assaddhammasamannāgato hoti? idha,
bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti,
appassuto hoti, kusÄ«to hoti, muį¹­į¹­hassati hoti, duppaƱƱo hoti. evaį¹ƒ kho,
bhikkhave, asappuriso assaddhammasamannāgato hoti.

“And how is a person of no integrity endowed with qualities of no
integrity? There is the case where a person of no integrity is lacking
in conviction, lacking in conscience, lacking in concern [for the
results of unskillful actions]; he is unlearned, lazy, of muddled
mindfulness, & poor discernment. This is how a person of no
integrity is endowed with qualities of no integrity.”

ā€œkathaƱca, bhikkhave, asappuriso asappurisabhatti hoti? idha, bhikkhave,
asappurisassa ye te samaį¹‡abrāhmaį¹‡Ä assaddhā ahirikā anottappino
appassutā kusÄ«tā muį¹­į¹­hassatino duppaƱƱā tyāssa mittā honti te sahāyā.
evaį¹ƒ kho, bhikkhave, asappuriso asappurisabhatti hoti.

“And how is a person of no integrity a person of no integrity in his
friendship? There is the case where a person of no integrity has, as his
friends & companions, those brahmans & contemplatives who are
lacking in conviction, lacking in conscience, lacking in concern,
unlearned, lazy, of muddled mindfulness, & poor discernment. This is
how a person of no integrity is a person of no integrity in his
friendship.

ā€œkathaƱca, bhikkhave, asappuriso asappurisacintÄ« hoti? idha, bhikkhave,
asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti,
ubhayabyābādhāyapi ceteti. evaį¹ƒ kho, bhikkhave, asappuriso
asappurisacintī hoti.

“And how is a person of no integrity a person of no integrity in the way
he wills? There is the case where a person of no integrity wills for
his own affliction, or for the affliction of others, or for the
affliction of both. This is how a person of no integrity is a person of
no integrity in the way he wills.

ā€œkathaƱca, bhikkhave, asappuriso asappurisamantÄ« hoti? idha, bhikkhave,
asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti,
ubhayabyābādhāyapi manteti. evaį¹ƒ kho, bhikkhave, asappuriso
asappurisamantī hoti.

“And how is a person of no integrity a person of no integrity in the way
he gives advice? There is the case where a person of no integrity gives
advice for his own affliction, or for the affliction of others, or for
the affliction of both. This is how a person of no integrity is a person
of no integrity in the way he gives advice.

ā€œkathaƱca, bhikkhave, asappuriso asappurisavāco hoti? idha, bhikkhave,
asappuriso musāvādÄ« hoti, pisuį¹‡avāco hoti, pharusavāco hoti,
samphappalāpÄ« hoti. evaį¹ƒ kho, bhikkhave, asappuriso asappurisavāco hoti.

“And how is a person of no integrity a person of no integrity in the way
he speaks? There is the case where a person of no integrity is one who
tells lies, engages in divisive tale-bearing, engages in harsh speech,
engages in idle chatter. This is how a person of no integrity is a
person of no integrity in the way he speaks.

ā€œkathaƱca, bhikkhave, asappuriso asappurisakammanto hoti? idha,
bhikkhave, asappuriso pāį¹‡ÄtipātÄ« hoti, adinnādāyÄ« hoti, kāmesumicchācārÄ«
hoti. evaį¹ƒ kho, bhikkhave, asappuriso asappurisakammanto hoti.

“And how is a person of no integrity a person of no integrity in the way
he acts? There is the case where a person of no integrity is one who
takes life, steals, engages in illicit sex. This is how a person of no
integrity is a person of no integrity in the way he acts.

ā€œkathaƱca, bhikkhave, asappuriso asappurisadiį¹­į¹­hi hoti? idha, bhikkhave,
asappuriso evaį¹ƒdiį¹­į¹­hi hoti: ā€˜natthi dinnaį¹ƒ, natthi yiį¹­į¹­haį¹ƒ, natthi
hutaį¹ƒ, natthi sukatadukkaį¹­Änaį¹ƒ kammānaį¹ƒ phalaį¹ƒ vipāko, natthi ayaį¹ƒ loko,
natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā,
natthi loke samaį¹‡abrāhmaį¹‡Ä sammaggatā sammāpaį¹­ipannā, ye imaƱca lokaį¹ƒ
paraƱca lokaį¹ƒ sayaį¹ƒ abhiƱƱā sacchikatvā pavedentÄ«ā€™ti. evaį¹ƒ kho,
bhikkhave, asappuriso asappurisadiį¹­į¹­hi hoti.

“And how is a person of no integrity a person of no integrity in the
views he holds? There is the case where a person of no integrity is one
who holds a view like this: ‘There is nothing given, nothing offered,
nothing sacrificed. There is no fruit or result of good or bad actions.
There is no this world, no next world, no mother, no father, no
spontaneously reborn beings; no brahmans or contemplatives who, faring
rightly & practicing rightly, proclaim this world & the next
after having directly known & realized it for themselves.’ This is
how a person of no integrity is a person of no integrity in the views he
holds.

ā€œkathaƱca, bhikkhave, asappuriso asappurisadānaį¹ƒ deti? idha, bhikkhave,
asappuriso asakkaccaį¹ƒ dānaį¹ƒ deti, asahatthā dānaį¹ƒ deti, acittÄ«katvā
dānaį¹ƒ deti, apaviį¹­į¹­haį¹ƒ dānaį¹ƒ deti anāgamanadiį¹­į¹­hiko dānaį¹ƒ deti. evaį¹ƒ
kho, bhikkhave, asappuriso asappurisadānaį¹ƒ deti.

“And how is a person of no integrity a person of no integrity in the way
he gives a gift? There is the case where a person of no integrity gives
a gift inattentively, not with his own hand, disrespectfully, as if
throwing it away, with the view that nothing will come of it. This is
how a person of no integrity is a person of no integrity in the way he
gives a gift.

ā€œso, bhikkhave, asappuriso evaį¹ƒ assaddhammasamannāgato, evaį¹ƒ
asappurisabhatti, evaį¹ƒ asappurisacintÄ«, evaį¹ƒ asappurisamantÄ«, evaį¹ƒ
asappurisavāco, evaį¹ƒ asappurisakammanto, evaį¹ƒ asappurisadiį¹­į¹­hi; evaį¹ƒ
asappurisadānaį¹ƒ datvā kāyassa bhedā paraį¹ƒ maraį¹‡Ä yā asappurisānaį¹ƒ gati
tattha upapajjati. kā ca, bhikkhave, asappurisānaį¹ƒ gati? nirayo vā
tiracchānayoni vā.

“This person of no integrity, thus endowed with qualities of no
integrity; a person of no integrity in his friendship, in the way he
wills, the way he gives advice, the way he speaks, the way he acts, the
views he holds, & the way he gives a gift, on the break-up of the
body, after death, reappears in the destination of people of no
integrity. And what is the destination of people of no integrity? Hell
or the animal womb.



MN 113


ā€œkatamo ca, bhikkhave, asappurisadhammo? idha, bhikkhave, asappuriso
uccākulā pabbajito hoti. so iti paį¹­isaƱcikkhati: ā€˜ahaį¹ƒ khomhi uccākulā
pabbajito, ime panaƱƱe bhikkhÅ« na uccākulā pabbajitāā€™ti. so tāya
uccākulÄ«natāya attānukkaį¹ƒseti, paraį¹ƒ vambheti. ayaį¹ƒ, bhikkhave,
asappurisadhammo …

“And which is the quality of a person of no integrity? “There is the
case where a person of no integrity goes forth from a high-ranking
family. He notices, ‘I have gone forth from a high-ranking family, but
these other monks have not gone forth from a high-ranking family.’ He
exalts himself for having a high-ranking family and disparages others.
This is the quality of a person of no integrity …

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso mahākulā pabbajito hoti …
mahābhogakulā pabbajito hoti … uįø·Ärabhogakulā pabbajito hoti. so iti
paį¹­isaƱcikkhati: ā€˜ahaį¹ƒ khomhi uįø·Ärabhogakulā pabbajito, ime panaƱƱe
bhikkhÅ« na uįø·Ärabhogakulā pabbajitāā€™ti. so tāya uįø·Ärabhogatāya
attānukkaį¹ƒseti, paraį¹ƒ vambheti. ayampi, bhikkhave, asappurisadhammo …

“Furthermore, a person of no integrity goes forth from a great family…
a family of great wealth… a family of extensive wealth. He notices,
‘I have gone forth from a family of extensive wealth, but these other
monks have not gone forth from a family of extensive wealth.’ He exalts
himself for having a family of extensive wealth and disparages others.
This is the quality of a person of no integrity …

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso Ʊāto hoti yasassÄ«… lābhÄ« hoti
cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārānaį¹ƒ…
bahussuto hoti… vinayadharo hoti… dhammakathiko hoti… āraƱƱiko
hoti… paį¹ƒsukÅ«liko hoti… piį¹‡įøapātiko hoti… rukkhamÅ«liko hoti…
sosāniko hoti… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko
hoti… ekāsaniko hoti… paį¹­hamaį¹ƒ jhānaį¹ƒ… dutiyaį¹ƒ jhānaį¹ƒ… tatiyaį¹ƒ
jhānaį¹ƒ… catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati… ākāsānaƱcāyatanaį¹ƒ…
viƱƱāį¹‡aƱcāyatanaį¹ƒ… ākiƱcaƱƱāyatanaį¹ƒ… nevasaƱƱānāsaƱƱāyatanaį¹ƒ
upasampajja viharati. so iti paį¹­isaƱcikkhati: ā€˜ahaį¹ƒ khomhi
neva-saƱƱā-nāsaƱƱ-āyatana-samāpattiyā lābhÄ«, ime panaƱƱe bhikkhÅ«
neva-saƱƱā-nāsaƱƱ-āyatana-samāpattiyā na lābhinoā€™ti. so tāya
neva-saƱƱā-nāsaƱƱ-āyatana-samāpattiyā attānukkaį¹ƒseti, paraį¹ƒ vambheti.
ayampi, bhikkhave, asappurisadhammo.

“Furthermore, a person of no integrity is well-known & highly
regarded … is one who gains robe-cloth, alms-food, lodgings, &
medicinal requisites for the sick … is learned … is a master of the
Vinaya … is a Dhamma-speaker … is a wilderness dweller … is one
who wears robes of thrown-away rags… an alms-goer… one who dwells at
the root of a tree… a cemetery dweller… one who lives in the open
air… one who doesn’t lie down… one who is content with whatever
dwelling is assigned to him… one who eats only one meal a day …
enters & remains in the first jhāna … in the second jhāna… the
third jhāna… the fourth jhāna… the dimension of the infinitude of
space… the dimension of the infinitude of consciousness… the
dimension of nothingness… the dimension of neither perception nor
non-perception. He notices, ‘I have gained the attainment of the
dimension of neither perception nor non-perception, but these other
monks have not gained the attainment of the dimension of neither
perception nor non-perception.’ He exalts himself for the attainment of
the dimension of neither perception nor non-perception and disparages
others. This is the quality of a person of no integrity.



The sutta doesn’t mention the behavior of an asappurisa who would attain saƱƱāĀ·vedayitaĀ·nirodha, while it mentions that of a sappurisa who would, which suggests that a person who reaches such a state can no longer be an asappurisa.

ā™¦ An asappurisa can be recognized by the way he relates to his own and his fellows’ faults and virtues:

AN 4.73


ā€œcatÅ«hi, bhikkhave, dhammehi samannāgato asappuriso veditabbo. katamehi
catÅ«hi? idha, bhikkhave, asappuriso yo hoti parassa avaį¹‡į¹‡o taį¹ƒ apuį¹­į¹­hopi
pātu karoti, ko pana vādo puį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
ahāpetvā alambitvā paripÅ«raį¹ƒ vitthārena parassa avaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti.

“Monks, a person endowed with these four qualities can be known as ‘a
person of no integrity.’ Which four? There is the case where a person of
no integrity, when unasked, reveals another person’s bad points, to say
nothing of when asked. Furthermore, when asked, when pressed with
questions, he is one who speaks of another person’s bad points in full
& in detail, without omission, without holding back. Of this person
you may know, ‘This venerable one is a person of no integrity.’

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso yo hoti parassa vaį¹‡į¹‡o taį¹ƒ puį¹­į¹­hopi
na pātu karoti, ko pana vādo apuį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
hāpetvā lambitvā aparipÅ«raį¹ƒ avitthārena parassa vaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti.

“Then again, a person of no integrity, when asked, does not reveal
another person’s good points, to say nothing of when unasked.
Furthermore, when asked, when pressed with questions, he is one who
speaks of another person’s good points not in full, not in detail, with
omissions, holding back. Of this person you may know, ‘This venerable
one is a person of no integrity.’

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso yo hoti attano avaį¹‡į¹‡o taį¹ƒ puį¹­į¹­hopi
na pātu karoti, ko pana vādo apuį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
hāpetvā lambitvā aparipÅ«raį¹ƒ avitthārena attano avaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti.

“Then again, a person of no integrity, when asked, does not reveal his
own bad points, to say nothing of when unasked. Furthermore, when asked,
when pressed with questions, he is one who speaks of his own bad points
not in full, not in detail, with omissions, holding back. Of this
person you may know, ‘This venerable one is a person of no integrity.’

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso yo hoti attano vaį¹‡į¹‡o taį¹ƒ apuį¹­į¹­hopi
pātu karoti, ko pana vādo puį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
ahāpetvā alambitvā paripÅ«raį¹ƒ vitthārena attano vaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti. imehi kho,
bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.

“Then again, a person of no integrity, when unasked, reveals his own
good points, to say nothing of when asked. Furthermore, when asked, when
pressed with questions, he is one who speaks of his own good points in
full & in detail, without omissions, without holding back. Of this
person you may know, ‘This venerable one is a person of no integrity.’



ā™¦ According to AN 2.33, an asappurisa is ungrateful (aĀ·katĀ·aĆ±Ć±Å« - ‘one who doesn’t know what has been done’) and unthankful (aĀ·kataĀ·vedÄ« - ‘one who doesn’t feel what has been done’).

ā™¦ At AN 2.135, someone who, without knowing well nor investigating (anĀ·anuvicca aĀ·pariyĀ·ogāhetvā), speaks in praise of someone who deserves critic (aĀ·vaį¹‡į¹‡Ā·Ärahassa vaį¹‡į¹‡aį¹ƒ bhāsati), or criticizes someone who deserves praise (vaį¹‡į¹‡Ā·Ärahassa aĀ·vaį¹‡į¹‡aį¹ƒ bhāsati), is an asappurisa. In the immediately following sutta, the same holds for believing a matter that merits suspiscion (appasādanÄ«ye į¹­hāne pasādaį¹ƒ upadaį¹ƒseti) or being suspicious about a matter that merits belief (pasādanÄ«ye į¹­hāne appasādaį¹ƒ upadaį¹ƒseti).

ā™¦ At AN 2.137, one who misbehaves (micchāĀ·paį¹­ipajjati) towards his mother or father is an asappurisa, and in the immediately following sutta, the same holds for the Tathāgata or one of his disciples (tathāgataĀ·sāvaka).

ā™¦ At AN 10.61, listening to a teaching that contradicts the saddhamma is caused by association with asappurisā.



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āsava: that which flows (out or on to) outflow and influx.

1) spirit, the intoxicating extract or secretion of a tree or flower.

2) discharge from a sore (AN 3.25).

3) that which intoxicates the mind (bemuddles it,
befoozles it, so that it cannot rise to higher things). Impurities/
pollutions/ fermentations/ corruptions of the mind.

The Buddha often refers to arahatta as the total destruction of āsavas (āsavakkhaya). Sāriputta lists āsavas as threefold at MN 9:

1. kām-āsava

2. bhav-āsava

3. avijj-āsava

The Sabbāsava Sutta explains in detail how the different types of āsavas are to be eradicated.



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āsavānaį¹ƒ khayaƱāį¹‡a: [āsava khaya+Ʊāį¹‡a] knowledge of the ending of āsavas, which arises with arahatta. It is one of the three vijjās. The formula defining it is analyzed there.



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asmimāna: [asmi+māna]

the conceit ‘I am’.

The term asmiĀ·māna can be considered as a variant form of māna, which constitutes one of the five saį¹ƒyojanas that disappear only with arahatta, and one of the seven anusayas. Thus, it is essentially something to get rid of.

ā™¦ In this connection, aniccaĀ·saƱƱā applied to the five upādānaĀ·kkhandhas is often presented as the way to remove asmiĀ·māna, e.g.:


SN 22.102


ā€œkathaį¹ƒ bhāvitā ca, bhikkhave, aniccasaƱƱā kathaį¹ƒ bahulÄ«katā… sabbaį¹ƒ
asmimānaį¹ƒ samÅ«hanati? ā€˜iti rÅ«paį¹ƒ, iti rÅ«passa samudayo, iti rÅ«passa
atthaį¹…gamo; iti vedanā… iti saƱƱā… iti saį¹…khārā… iti viƱƱāį¹‡aį¹ƒ, iti
viƱƱāį¹‡assa samudayo, iti viƱƱāį¹‡assa atthaį¹…gamoā€™ti. evaį¹ƒ bhāvitā kho,
bhikkhave, aniccasaƱƱā evaį¹ƒ bahulÄ«katā… sabbaį¹ƒ asmimānaį¹ƒ
samÅ«hanatÄ«ā€ti.

And how, bhikkhus, is the perception of impermanence developed and
practiced often so that it eradicates… all conceit ‘I am’? ‘Such is
Form, such its apparition, such its extinction; such is Feeling… such
is Perception… such are Fabrications… such is Consciousness, such
its apparition, such its extinction’: this is how the perception of
impermanence is developed and practiced often so that it eradicates…
all conceit ‘I am’.



In an equivalent statement, the term asmiĀ·māna is mentioned as applying to the five upādānaĀ·kkhandhas, and the term aniccaĀ·saƱƱā is replaced by ‘udayabbayĀ·ÄnupassÄ«’ (observing apparition and extinction).


MN 122


paƱca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā
udayabbayānupassinā vihātabbaį¹ƒ. ā€˜iti rÅ«paį¹ƒ iti rÅ«passa samudayo iti
rÅ«passa atthaį¹…gamo, iti vedanā… iti saƱƱā… iti saį¹…khārā… iti
viƱƱāį¹‡aį¹ƒ iti viƱƱāį¹‡assa samudayo iti viƱƱāį¹‡assa atthaį¹…gamoā€™ti. tassa
imesu paƱcasu upādānakkhandhesu udayabbayānupassino viharato yo paƱcasu
upādānakkhandhesu asmimāno so pahīyati.

There are these five clinging-aggregates where a monk should stay,
keeping track of arising & passing away (thus): ‘Such is form, such
its origination, such its disappearance. Such is feeling… Such is
perception… Such are fabrications… Such is consciousness, such its
origination, such its disappearance.’ As he stays keeping track of
arising & passing away with regard to these five
clinging-aggregates, he abandons any conceit that ‘I am’ with regard to
these five clinging-aggregates.



As a matter of fact, it is revealed at AN 9.1 that aniccaĀ·saƱƱā does not lead directly to asmiĀ·mānaĀ·samugghāta (eradication of the conceit ‘I am’). Rather, aniccaĀ·saƱƱā leads first to anattaĀ·saƱƱā, which is the actual proximate cause for that eradication to take place:


AN 9.1


AniccasaƱƱā bhāvetabbā asmimānasamugghātāya. AniccasaƱƱino, bhikkhave,
anattasaƱƱā saį¹‡į¹­hāti. anattasaƱƱī asmimānasamugghātaį¹ƒ pāpuį¹‡Äti diį¹­į¹­heva
dhamme nibbānanā€ti

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



ā™¦ An alternative tool for abandoning asmiĀ·māna is kāyagatāsati:


AN 1.588


ekadhamme, bhikkhave, bhāvite bahulÄ«kate asmimāno pahÄ«yati. katamasmiį¹ƒ ekadhamme? kāyagatāya satiyā.

When, bhikkhus, one thing is developed and practiced often, the conceit
‘I am’ is abandoned. Which one thing? Mindfulness directed to the body.



AN 6.29, which features a unique list of anussatis, provides a more specific information: it is the nine sivathika contemplations that help eradicating asmiĀ·māna:


AN 6.29


so imameva kāyaį¹ƒ evaį¹ƒ upasaį¹ƒharati: ā€˜ayampi kho kāyo evaį¹ƒdhammo
evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«toā€™ti. idaį¹ƒ, bhante, anussatiį¹­į¹­hānaį¹ƒ evaį¹ƒ bhāvitaį¹ƒ
evaį¹ƒ bahulÄ«kataį¹ƒ asmimānasamugghātāya saį¹ƒvattati.

He compares this very body with it [the corpse]: ‘This body is also of
such a nature, it will become like this, it is not exempt from that.’
This subject of recollection, when developed and practiced often in this
way, leads to the eradication of the conceit ‘I am.’



ā™¦ We find in the suttas a few illustrative evocations of asmiĀ·māna
or its eradication. At SN 35.214, the practitioner is compared to a log
drifting on a river that will go all the way to the ocean (which stands
for nibbāna), provided it doesn’t get stopped on the way. One of the possible obstacles is asmiĀ·māna, which is compared to ‘being cast up on high ground’ (thale ussādo).

At AN 4.38, through eradication of asmiĀ·māna, a bhikkhu is called ‘patilÄ«na’,
which may mean ‘reserved’, ‘quiet’, ‘unostentatious’, ‘unpretentious’,
and which the commentary explains as ‘hidden’ or ‘gone into solitude’.

At AN 5.71, one who has abandoned asmiĀ·māna is said to be an ariya ‘with banner lowered’ (pannaĀ·ddhajo), ‘with burden dropped’ (pannaĀ·bhāra) and ‘detached’ or ‘unfettered’ (visaį¹ƒyutta).



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assāda: (apparent/sensory) satisfaction, enjoyment, gratification, sweetness, allure, happiness. Often cited together with ādÄ«nava and nissaraį¹‡a as characteristics to be understood regarding various dhammas: the five upādānaĀ·kkhandhas, kāma, certain diį¹­į¹­his etc. The assāda of a particular dhamma is generally described as the sukha and somanassa which arise on account of it. The assāda of kāma, rÅ«pa and vedanā are explained in detail at MN 13.



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assutavā: [a+suta+vā] uninstructed/ ignorant person - lit: ‘one who has not heard/learnt’.



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asubha: [a+subha]

1) (n:) non-beauty, foulness, loathsomeness, digust, ugliness.

2) (adj:) foul, loathsome, disgusting, ugly, impure, unpleasant.

Almost synonymous with paį¹­ikÅ«la. The contemplation of an asubhaĀ·nimitta is the way to develop asubhaĀ·saƱƱā.

ā™¦ The contemplation of an asubha object is exclusively aimed at removing rāga (e.g. MN 62, AN 6.107) or at removing kāmaĀ·cchanda, which is one of the five nÄ«varaį¹‡as (with the help of an asubhaĀ·nimitta, at SN 46.51 and AN 1.16).

ā™¦ In the Aį¹…guttara Nikāya, the expression ‘bhikkhu asubhānupassÄ« kāye viharati’ (a bhikkhu dwells contemplating asubha in the body) appears as a synonym for the practice of asubhaĀ·saƱƱā (at AN 10.60), often applied specifically to kāya, and generally in conjunction with āhāre paį¹­ikÅ«laĀ·saƱƱī, sabbaĀ·loke anĀ·abhirataĀ·saƱƱī, sabbaĀ·saį¹…khāresu aniccĀ·ÄnupassÄ«, and maraį¹‡aĀ·saƱƱ[Ä«]. This set of five factors is said in various synonym ways to lead to nibbāna (e.g. AN 5.69). They can also lead a sick bhikkhu to arahatta (AN 5.121). Alternatively, in some cases they lead only to anāgāmita (AN 5.122).

ā™¦ The expression ‘asubhānupassÄ« kāye viharati’ is also described at AN 4.163 as participating of a painful mode of practice (dukkhā paį¹­ipadā).

ā™¦ Seeing as subha something which is actually asubha constitutes one of four saƱƱāĀ·vipallāsa (distortions of perception), cittaĀ·vipallāsa (perversions of the mind), diį¹­į¹­hiĀ·vipallāsa (inversions of views), the other three being the corresponding misunderstanding of aniccā, dukkha and anatta (AN 4.49).

ā™¦ At SN 54.9,
the danger in this practice is made evident, as it leads many bhikkhus
to commit suicide. It can be inferred that they did not apply yoniso manasiĀ·kāra correctly and thus multiplied their aversion instead of removing
rāga or kāmaĀ·cchanda. After the incident, the Buddha recommands ānāpānassatiĀ·samādhi as a way to gain calm, pleasantness, and allay akusala dhammas.

ā™¦ For further information about asubha practices, see asubhaĀ·nimitta and asubhaĀ·saƱƱā below.



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asubhanimitta: [asubha+nimitta]

sign of the unattractive, characteristic of foulness. The practice is to apply the mind to something repulsive, either per se
(corpses at various stages of putrefaction for example), or to the
repulsive aspects of something usually perceived otherwise, such as the
body (of which 31 parts are identified, see here) or food. It is worthwhile to note that this practice can be dangerous, as if the mind is not properly endowed with yoniso manasiĀ·kāra, one may instead multiply aversion as it happens at SN 54.9, where many bhikkhus commit suicide. Generally speaking, an asubhaĀ·nimitta can also be defined as an object that allows for the practice of asubhaĀ·saƱƱā.

ā™¦ At SN 46.51 and AN 1.16, an asubhaĀ·nimitta is said to remove kāmaĀ·cchanda, which is one of the five nÄ«varaį¹‡as. At AN 3.69, it is also said to remove rāga.

ā™¦ One practice involving asubhaĀ·nimittas is described in most detail in the section on charnel grounds (sivathika) of the MahāĀ·satiĀ·paį¹­į¹­hāna Sutta, although not directly mentioned with this terminology.

ā™¦ For further information about asubha practices, see asubhaĀ·saƱƱā below.



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asubhasaƱƱā: [asubha+saƱƱā]

perception of the unattractive, perception of foulness, perception of non-beauty. This practice is explained at AN 10.60: it consists in reviewing 31 body parts.

ā™¦ According to AN 7.49, when one often applies his/her mind to this practice, he/she is automatically repulsed by methunaĀ·dhammaĀ·samāpatti (getting into sexual intercourse).

ā™¦ The seven bojjhaį¹…gas can be developed in conjunction with asubhaĀ·saƱƱā (SN 46.72).

ā™¦ According to AN 7.27, so long as the bhikkhus practice asubhaĀ·saƱƱā, only growth can be expected of them, not decline.

ā™¦ In the Aį¹…guttara Nikāya, asubhaĀ·saƱƱā appears almost always with āhāre paį¹­ikÅ«laĀ·saƱƱā, sabbaĀ·loke anĀ·abhirataĀ·saƱƱā and maraį¹‡aĀ·saƱƱā. They are often collectively recommended for the sake of understanding or removing rāga (e.g. AN 5.303).

ā™¦ Other perceptions usually associated with asubhaĀ·saƱƱā include aniccaĀ·saƱƱā, anicce dukkhaĀ·saƱƱā, anattaĀ·saƱƱā, ādÄ«navaĀ·saƱƱā, pahānaĀ·saƱƱā, virāgaĀ·saƱƱā and nirodhaĀ·saƱƱā.



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asura: beings resembling titans or fallen angels. Considered as in a way similar to the devas, but as being in a duggati,
and thus living in misery. They are also often described as having a
hostile nature and as frequently engaging in war against the devas lead by Sakka. Their leader is called Vepacitti.



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ātāpī:

(adj:) ardent, diligent, serious in effort, zealous.

The term appears most prominently in the Satipaį¹­į¹­hāna formulas:


DN 22


bhikkhu kāye kāyānupassÄ« viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhā-domanassaį¹ƒ.

a bhikkhu dwells observing body in body, ardent, clearly comprehending, mindful, having given up covetousness and affliction towards the world.



It is explicitly defined at SN 16.2 in formulas reminiscent of those describing sammāĀ·vāyāma:



ā€œkathaƱcāvuso, ātāpÄ« hoti? idhāvuso, bhikkhu ā€˜anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti,
ā€˜uppannā me pāpakā akusalā dhammā appahÄ«yamānā anatthāya
saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti, ā€˜anuppannā me kusalā dhammā
anuppajjamānā anatthāya saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti, ā€˜uppannā me
kusalā dhammā nirujjhamānā anatthāya saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti.
evaį¹ƒ kho, āvuso, ātāpÄ« hoti.

And how, friend, is one ardent? Here, friend, a bhikkhu exerts ardor [considering]: ‘If unarisen bad, unskillful mental states arise in me, it would lead to [my] misfortune’; he exerts ardor [considering]: ‘If arisen bad, unskillful mental states are not abandoned in me, it would lead to [my] misfortune’; he exerts ardor [considering]: ‘If unarisen skillful mental states do not arise in me, it would lead to [my] misfortune’; he exerts ardor [considering]: ‘If arisen skillful mental states cease in me, this may lead to [my] misfortune.’ Thus, friend, he is ardent.



This definition is extended to include the ability to endure extreme dukkhaĀ·vedanā at AN 3.50:



ā€œyato kho, bhikkhave, bhikkhu anuppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ anuppādāya ātappaį¹ƒ karoti,
anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ uppādāya ātappaį¹ƒ karoti, uppannānaį¹ƒ
sārÄ«rikānaį¹ƒ vedanānaį¹ƒ dukkhānaį¹ƒ tibbānaį¹ƒ kharānaį¹ƒ kaį¹­ukānaį¹ƒ asātānaį¹ƒ
amanāpānaį¹ƒ pāį¹‡aharānaį¹ƒ adhivāsanāya ātappaį¹ƒ karoti, ayaį¹ƒ vuccati,
bhikkhave, bhikkhu ātāpÄ« nipako sato sammā dukkhassa antakiriyāyāā€ti.

Bhikkhus, when a bhikkhu exerts ardor for the non-arising of
unarisen bad, unskillful mental states, for the arising of unarisen
skillful mental states, and for enduring arisen bodily feelings that are
painful, racking, sharp, piercing, disagreeable, displeasing,
threatening life, this is called, bhikkhus, a bhikkhu who is ardent, alert, and mindful for making a correct end of ill-being.



Another example of what being ātāpī means is given at AN 4.11:



ā€œcarato cepi… į¹­hitassa cepi… nisinnassa cepi… sayānassa cepi,
bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā
vihiį¹ƒsāvitakko vā, taį¹ƒ ce bhikkhu nādhivāseti, pajahati vinodeti
byantÄ«karoti anabhāvaį¹ƒ gameti, sayānopi, bhikkhave, bhikkhu jāgaro
evaį¹ƒbhÅ«to ā€˜ÄtāpÄ« ottāpÄ« satataį¹ƒ samitaį¹ƒ āraddhavÄ«riyo pahitattoā€™ti vuccati.

If while walking… while standing… while sitting… while lying down a
thought of sensuality, a thought of ill will or a thought of harming
arises in a bhikkhu and he does not give in to it but abandons it,
dispels it, removes it, and brings it to complete cessation, then while
wakefully lying down that bhikkhu is said to be ardent, to fear wrongdoing and to be continually and continuously of aroused energy and resolute will.



And at AN 4.12:



ā€œcarato cepi… į¹­hitassa cepi… nisinnassa cepi… sayānassa cepi,
bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaį¹ƒ
pahÄ«naį¹ƒ hoti, uddhaccakukuccaį¹ƒ pahÄ«naį¹ƒ hoti, vicikicchā pahÄ«nā hoti,
āraddhaį¹ƒ hoti vÄ«riyaį¹ƒ asallÄ«naį¹ƒ, upaį¹­į¹­hitā sati asammuį¹­į¹­hā, passaddho
kāyo asāraddho, samāhitaį¹ƒ cittaį¹ƒ ekaggaį¹ƒ, sayānopi, bhikkhave, bhikkhu
jāgaro evaį¹ƒbhÅ«to ā€˜ÄtāpÄ« ottāpÄ« satataį¹ƒ samitaį¹ƒ āraddhavÄ«riyo
pahitattoā€™ti vuccatÄ«ā€ti.

If while walking… while standing… while sitting… while wakefully
lying down covetousness and ill-will have ceased in a bhikkhu, dullness
and drowsiness are abandoned, mental agitation and worry are abandoned,
doubt is abandoned, his energy is aroused relentlessly, his mindfulness
is established and unconfused, his body is tranquil and calm, his mind
is concentrated and unified, then while wakefully lying down that
bhikkhu is said to be ardent, to fear wrongdoing and to be continually and continuously of aroused energy and resolute will.



A list of terms that appear to be related to ātappaį¹ƒ karoti and may help gathering the meaning of ātāpÄ« is given at SN 12.87: sikkhā karoti (practice the training), yoga karoti (exert dedication), chanda karoti (stir up the desire), ussoįø·hÄ« karoti (make an exertion), appaį¹­ivānÄ« karoti (exert persistence), vÄ«riyaį¹ƒ karoti (exert energy), sātaccaį¹ƒ karoti (exert perseverance), sati karoti (exert mindfulness), sampajaƱƱaį¹ƒ karoti (exert clear comprehension), appamādo karoti (exert heedfulness).


SN 12.87


upādānaį¹ƒ, bhikkhave, ajānatā apassatā yathābhÅ«taį¹ƒ upādāne yathābhÅ«taį¹ƒ
Ʊāį¹‡Äya sikkhā karaį¹‡Ä«yā… yogo karaį¹‡Ä«yo… chando karaį¹‡Ä«yo… ussoįø·hÄ«
karaį¹‡Ä«yā… appaį¹­ivānÄ« karaį¹‡Ä«yā… ātappaį¹ƒ karaį¹‡Ä«yaį¹ƒ… vÄ«riyaį¹ƒ karaį¹‡Ä«yaį¹ƒ… sātaccaį¹ƒ karaį¹‡Ä«yaį¹ƒ… sati karaį¹‡Ä«yā… sampajaƱƱaį¹ƒ karaį¹‡Ä«yaį¹ƒ.. appamādo karaį¹‡Ä«yo.

Bhikkhus, one who does not know, who does not see attachment as it
really is should practice the training… exert dedication… stir up
the desire… make an exertion… exert persistence… exert ardor
exert energy… exert perseverance… exert mindfulness… exert clear
comprehension… exert heedfulness in order to know it as it really is.



Another list is found at DN 3 and adds padhāna, anuyoga and sammāĀ·manasikāra (probably a synonym for yoniso manasikāra):


DN 3


ekacco samaį¹‡o vā brāhmaį¹‡o vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārÅ«paį¹ƒ cetosamādhiį¹ƒ phusati

Some renuniciate or brahmin, by means of ardor, by means of
effort, by means of dedication, by means of heedfulness, by means of
proper consideration, attains such a concentration of the mind



Some suttas help understanding what being ātāpī means, as they explain what may happen when the practitioner is in that state:


SN 36.7


ā€œtassa ce, bhikkhave, bhikkhuno evaį¹ƒ satassa sampajānassa appamattassa ātāpino
pahitattassa viharato uppajjati sukhā vedanā… dukkhā vedanā. so evaį¹ƒ
pajānāti: ā€˜uppannā kho myāyaį¹ƒ dukkhā vedanā. sā ca kho paį¹­icca, no
appaį¹­icca. kiį¹ƒ paį¹­icca? imameva kāyaį¹ƒ paį¹­icca. ayaį¹ƒ kho pana kāyo anicco
saį¹…khato paį¹­iccasamuppanno. aniccaį¹ƒ kho pana saį¹…khataį¹ƒ
paį¹­iccasamuppannaį¹ƒ kāyaį¹ƒ paį¹­icca uppannā dukkhā vedanā kuto niccā
bhavissatÄ«ā€™ti! so kāye ca dukkhāya vedanāya aniccānupassÄ« viharati,
vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati,
paį¹­inissaggānupassÄ« viharati. tassa kāye ca dukkhāya ca vedanāya
aniccānupassino viharato, vayānupassino viharato, virāgānupassino
viharato, nirodhānupassino viharato, paį¹­inissaggānupassino viharato, yo
kāye ca dukkhāya ca vedanāya paį¹­ighānusayo, so pahÄ«yati.

As a monk is dwelling thus mindful & alert ā€” heedful, ardent,
& resolute ā€” a feeling of pleasure… a feeling of pain arises in
him. He discerns that ‘A feeling of pain has arisen in me. It is
dependent on a requisite condition, not independent. Dependent on what?
Dependent on this body. Now, this body is inconstant, fabricated,
dependently co-arisen. Being dependent on a body that is inconstant,
fabricated, & dependently co-arisen, how can this feeling of pain
that has arisen be constant?’ He remains focused on inconstancy with
regard to the body & to the feeling of pain. He remains focused on
dissolution… dispassion… cessation… relinquishment with regard to
the body & to the feeling of pain. As he remains focused on
inconstancy… dissolution… dispassion… cessation… relinquishment
with regard to the body & to the feeling of pain, he abandons any
resistance-obsession with regard to the body & the feeling of pain.

ā€œtassa ce, bhikkhave, bhikkhuno evaį¹ƒ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā… yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahÄ«yati.

As he is dwelling thus mindful & alert ā€” heedful, ardent,
& resolute ā€” a feeling of neither-pleasure-nor-pain arises in him…
he abandons any ignorance-obsession with regard to the body & the
feeling of neither-pleasure-nor-pain.



For a more refined understanding of the expression
and what it may have meant at the time, it is interesting to study
related words. We may start by noting that the closest word in Sanskrit
is ātapya (ą¤†ą¤¤ą¤Ŗą„ą¤Æ), meaning ‘being in the sunshine’.

1) The first shade of meaning is best illustrated by the verb tapati, meaning ‘to shine’, as at SN 1.26: ‘divā tapati ādicco’ (the sun shines by day) or at SN 21.11: ’sannaddho khattiyo tapati’ (the khattiya shines clad in armor).

2) The second shade of meaning can be derived
from the first by noting that staying where the sun shines in a
tropical climate generally turns out to be a hot and unpleasant
experience, which may be how tapati comes to refer to the dukkhaĀ·vipāka that arises as a result of akusala kamma. Thus, at AN 10.141, the tenfold micchāĀ·paį¹­ipadā is called ‘the teaching that causes torment’ (tapanÄ«yo dhammo). AN 2.3 provides more detail about the workings of these torments:



ā€œdveme, bhikkhave, dhammā tapanÄ«yā. katame dve? idha, bhikkhave,
ekaccassa kāyaduccaritaį¹ƒ kataį¹ƒ hoti, akataį¹ƒ hoti kāyasucaritaį¹ƒ;
vacÄ«duccaritaį¹ƒ kataį¹ƒ hoti; akataį¹ƒ hoti vacÄ«sucaritaį¹ƒ; manoduccaritaį¹ƒ
kataį¹ƒ hoti, akataį¹ƒ hoti manosucaritaį¹ƒ. so ā€˜kāyaduccaritaį¹ƒ me katanā€™ti tappati, ā€˜akataį¹ƒ me kāyasucaritanā€™ti tappati; ā€˜vacÄ«duccaritaį¹ƒ me katanā€™ti tappati, ā€˜akataį¹ƒ me vacÄ«sucaritanā€™ti tappati; ā€˜manoduccaritaį¹ƒ me katanā€™ti tappati, ā€˜akataį¹ƒ me manosucaritanā€™ti tappati. ime kho, bhikkhave, dve dhammā tapanÄ«yāā€ti.

Bhikkhus, these two things cause torment. Which two? Here,
bhikkhus, someone has performed bodily misconduct and has not performed
bodily good conduct; he has performed verbal misconduct and has not
performed verbal good conduct; he has performed mental misconduct and
has not performed mental good conduct. He is tormented, [thinking]: ‘I have performed bodily misconduct’; he is tormented, [thinking]: ‘I have not performed bodily good conduct’; he is tormented, [thinking]: ‘I have performed verbal misconduct’; he is tormented, [thinking]: ‘I have not performed verbal good conduct’; he is tormented, [thinking]: ‘I have performed mental misconduct’; he is tormented, [thinking]: ‘I have not performed mental good conduct.’ These, bhikkhus, are two things that cause torment.



We also find various instances of words related to tapati, used to refer to dukkhaĀ·vipāka and the remorse the wrong-doer experiences:


SN 2.8


akataį¹ƒ dukkaį¹­aį¹ƒ seyyo, pacchā tapati dukkaį¹­aį¹ƒ.

Better left undone is a wrong deed, for a wrong deed later brings torment.




SN 2.22


na taį¹ƒ kammaį¹ƒ kataį¹ƒ sādhu, yaį¹ƒ katvā anutappati.

An action which, once performed, brings torment is not well done.




Dhp 17


idha tappati pecca tappati,
pāpakārī ubhayattha tappati.
‘pāpaį¹ƒ me katan’ti tappati,
bhiyyo tappati duggatiį¹ƒ gato.

The evil-doer is tormented here and is tormented hereafter,
He is tormented in both [worlds].
He is tormented, [thinking]: ‘I have done evil [things]’,
And he is tormented even more when gone to a bad destination [after death].



3) The third shade of meaning is also derived from
the first, as staying in the sunshine can also be a symbol for making an
effort, for example to earn one’s living:


AN 5.33


ā€œyo naį¹ƒ bharati sabbadā,
niccaį¹ƒ ātāpi ussuko.
sabbakāmaharaį¹ƒ posaį¹ƒ,
bhattāraį¹ƒ nātimaƱƱati.

The one who always supports her
Constantly ardent and zealous
The man who brings what she desires,
Her husband she does not despise.



In another example, someone overcome by the three akusalaĀ·mÅ«las does not make an effort to correct the falsehood that is said to him:


AN 3.70


abhÅ«tena vuccamāno ātappaį¹ƒ karoti tassa nibbeį¹­hanāya itipetaį¹ƒ atacchaį¹ƒ itipetaį¹ƒ abhÅ«tanti.

When he is told things that are not factual, he makes an effort to correct it: ‘It is not true because of this, it is not factual because of this’.



4) The fourth connotation, stronger, is that of asceticism or austerities.


MN 12


iti evarÅ«paį¹ƒ anekavihitaį¹ƒ kāyassa ātāpana-paritāpan-ānuyogamanuyutto viharāmi. idaį¹ƒsu me, sāriputta, tapassitāya hoti.

Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.



Those austerities are depicted at MN 51:




ā€œkatamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto?
idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano
naehibhaddantiko natiį¹­į¹­habhaddantiko; nābhihaį¹­aį¹ƒ na uddissakataį¹ƒ na
nimantanaį¹ƒ sādiyati; so na kumbhimukhā paį¹­iggaį¹‡hāti na kaįø·opimukhā
paį¹­iggaį¹‡hāti na eįø·akamantaraį¹ƒ na daį¹‡įøamantaraį¹ƒ na musalamantaraį¹ƒ na
dvinnaį¹ƒ bhuƱjamānānaį¹ƒ na gabbhiniyā na pāyamānāya na purisantaragatāya
na saį¹…kittÄ«su na yattha sā upaį¹­į¹­hito hoti na yattha makkhikā
saį¹‡įøasaį¹‡įøacārinÄ«; na macchaį¹ƒ na maį¹ƒsaį¹ƒ na suraį¹ƒ na merayaį¹ƒ na thusodakaį¹ƒ
pivati. so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…
sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi
dattÄ«hi yāpeti… sattahipi dattÄ«hi yāpeti; ekāhikampi āhāraį¹ƒ āhāreti,
dvÄ«hikampi āhāraį¹ƒ āhāreti… sattāhikampi āhāraį¹ƒ āhāreti iti evarÅ«paį¹ƒ
aįøįøhamāsikaį¹ƒ pariyāyabhattabhojanānuyogamanuyutto viharati. so
sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti,
daddulabhakkho vā hoti, haį¹­abhakkho vā hoti, kaį¹‡abhakkho vā hoti,
ācāmabhakkho vā hoti, piƱƱākabhakkho vā hoti, tiį¹‡abhakkho vā hoti,
gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. so
sāį¹‡Änipi dhāreti, masāį¹‡Änipi dhāreti, chavadussānipi dhāreti,
paį¹ƒsukÅ«lānipi dhāreti, tirÄ«į¹­Änipi dhāreti, ajinampi dhāreti,
ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti,
phalakacÄ«rampi dhāreti, kesakambalampi dhāreti, vāįø·akambalampi dhāreti,
ulūkapakkhampi dhāreti; kesamassulocakopi hoti,
kesamassulocanānuyogamanuyutto, ubbhaį¹­į¹­hakopi hoti āsanapaį¹­ikkhitto,
ukkuį¹­ikopi hoti ukkuį¹­ikappadhānamanuyutto, kaį¹‡į¹­akāpassayikopi hoti
kaį¹‡į¹­akāpassaye seyyaį¹ƒ kappeti; sāyatatiyakampi
udakorohanānuyogamanuyutto viharati iti evarÅ«paį¹ƒ anekavihitaį¹ƒ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. ayaį¹ƒ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

And what, bhikkhus, is the person who torments himself and pursues the practice of mortifying
himself? Here, bhikkhus, a certain person goes naked, rejecting
conventions, licking his hands, not coming when asked, not stopping when
asked; he does not accept food brought or food specially made or an
invitation to a meal; he receives nothing from a pot, from a bowl,
across a threshold, across a stick, across a pestle, from two eating
together, from a pregnant woman, from a woman giving suck, from a woman
lying with a man, from where food was advertised to be distributed, from
where a dog was waiting, from where flies were buzzing; he accepts no
fish or meat, he drinks no liquor, wine or fermented brew. He keeps to
one house, to one morsel; he keeps to two houses, to two morsels;… he
keeps to seven houses, to seven morsels. He lives on one saucerful a
day, on two saucerfuls a day… on seven saucerfuls a day; he takes food
once a day, once every two days… once every seven days, and so on up
to once every fortnight; he dwels pursuing the practice of taking food
at stated intervals. He is an eater of greens or millet or wild rice or
hide-parings or moss or ricebran or rice-scum or sesamum flour or grass
or cowdung. He lives on forest roots and fruits, he feeds on fallen
fruits. He clothes himself in hemp, in hemp-mixed cloth, in shrouds, in
refuse rags, in tree bark, in antelope hide, in strips of antelope hide,
in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in
head-hair wool, in animal wool, in owls’ wings. He is one who pulls out
hair and beard, pursuing the practice of pulling out hair and beard. He
is one who stands continuously, rejecting seats. He is one who squats
continuously, devoted to maintaining the squatting position. He is one
who uses a mattress of spikes; he makes a mattress of spikes his bed. He
dwells pursuing the practice of bathing in water three times daily
including the evening. Thus in such a variety of ways he dwells pursuing
the practice of tormenting and mortifying the body. This, bhikkhus, is what is called the person who torments himself and pursues the practice of mortifying himself.



Given on one hand this close proximity of the term ātāpÄ« with the vocabulary of austerity and mortification and on the other the fact that the Buddha recommends being ātāpÄ« (most prominently in the satipaį¹­į¹­hāna
formulas), and knowing he also rejected self-mortification, in order to
understand more precisely what he meant exactly by being ātāpī, it would appear useful to examine in greater details what his wider position was in regards to austerity.

First of all, it should be borne in mind that the
Buddha clearly rejects the pursuit of self-mortification in his first
recorded discourse, the DhammaĀ·cakkaĀ·ppavattana Sutta:


SN 56.11


ā€œdveme, bhikkhave, antā pabbajitena na sevitabbā. katame dve? yo cāyaį¹ƒ
kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo
anatthasaį¹ƒhito, yo cāyaį¹ƒ attakilamathānuyogo dukkho anariyo anatthasaį¹ƒhito.

These two extremes, bhikkhus, should not be adopted by one who has gone
forth from the home life. Which two? On one hand, the pursuit of
hedonism towards sensuality, which is inferior, vulgar, common, ignoble,
deprived of benefit, and on the other hand the pursuit of self-mortification, which is painful, ignoble and deprived of benefit.



But at AN 10.94,
the Buddha says he does not reject categorically both “all austerity”
and “all ascetics leading the rough life”, as it all depends on whether
their practice removes unwholesome states and brings about wholesome
ones, or not:



ā€”
ā€œsaccaį¹ƒ kira, gahapati, samaį¹‡o gotamo sabbaį¹ƒ tapaį¹ƒ garahati, sabbaį¹ƒ tapassiį¹ƒ lÅ«khājÄ«viį¹ƒ ekaį¹ƒsena upakkosati upavadatÄ«ā€ti?

ā€”
“Is it true, householder, that Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?”

ā€”
ā€œna kho, bhante, bhagavā sabbaį¹ƒ tapaį¹ƒ garahati napi sabbaį¹ƒ tapassiį¹ƒ lÅ«khājÄ«viį¹ƒ ekaį¹ƒsena upakkosati upavadati.

ā€”
“No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life.

… [The Blessed One:]

nāhaį¹ƒ, gahapati, sabbaį¹ƒ tapaį¹ƒ tapitabbanti vadāmi; na ca panāhaį¹ƒ, gahapati, sabbaį¹ƒ tapaį¹ƒ na tapitabbanti
vadāmi; nāhaį¹ƒ, gahapati, sabbaį¹ƒ samādānaį¹ƒ samāditabbanti vadāmi; na
panāhaį¹ƒ, gahapati, sabbaį¹ƒ samādānaį¹ƒ na samāditabbanti vadāmi; nāhaį¹ƒ,
gahapati, sabbaį¹ƒ padhānaį¹ƒ padahitabbanti vadāmi; na panāhaį¹ƒ, gahapati,
sabbaį¹ƒ padhānaį¹ƒ na padahitabbanti vadāmi; nāhaį¹ƒ, gahapati, sabbo
paį¹­inissaggo paį¹­inissajjitabboti vadāmi. na panāhaį¹ƒ, gahapati, sabbo
paį¹­inissaggo na paį¹­inissajjitabboti vadāmi; nāhaį¹ƒ, gahapati, sabbā
vimutti vimuccitabbāti vadāmi; na panāhaį¹ƒ, gahapati, sabbā vimutti na
vimuccitabbāti vadāmi.

I don’t say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued.
I don’t say that all observances should be observed, nor do I say that
all observances should not be observed. I don’t say that all exertions
are to be pursued, nor do I say that all exertions are not to be
pursued. I don’t say that all forfeiture should be forfeited, nor do I
say that all forfeiture should not be forfeited. I don’t say that all
release is to be used for release, nor do I say that all release is not
to be used for release.

ā€œyaƱhi, gahapati, tapaį¹ƒ tapato akusalā dhammā abhivaįøįøhanti, kusalā dhammā parihāyanti, evarÅ«paį¹ƒ tapaį¹ƒ na tapitabbanti vadāmi. yaƱca khvassa gahapati, tapaį¹ƒ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti, evarÅ«paį¹ƒ tapaį¹ƒ tapitabbanti vadāmi.

“If, when an ascetic practice is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an ascetic practice is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued.

ā€œyaƱhi, gahapati, samādānaį¹ƒ samādiyato… padhānaį¹ƒ padahato…
paį¹­inissaggaį¹ƒ paį¹­inissajjato… vimuttiį¹ƒ vimuccato akusalā dhammā
abhivaįøįøhanti, kusalā dhammā parihāyanti, evarÅ«pā vimutti na
vimuccitabbāti vadāmi. yaƱca khvassa, gahapati, vimuttiį¹ƒ vimuccato
akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti, evarÅ«pā vimutti
vimuccitabbāti vadāmÄ«ā€ti.

“If, when an observance is observed… when an exertion is pursued… a
forfeiture is forfeited… a release is used for release, unskillful
qualities grow and skillful qualities wane, then I tell you that that
sort of release is not to be used for release. But if, when a release is
used for release, unskillful qualities wane and skillful qualities
grow, then I tell you that that sort of release is to be used for
release.”



But again, by contrast, at SN 42.12, while still not
rejecting categorically both “all austerity” and “all ascetics leading
the rough life”, the Buddha does seem to reject categorically the fact
of ‘attānaį¹ƒ ātāpeti paritāpeti’ (tormenting and torturing oneself), by presenting it as a reason good enough by itself to draw disapproval:

SN 42.12


ekamantaį¹ƒ nisinno kho rāsiyo gāmaį¹‡i bhagavantaį¹ƒ etadavoca:

Having sat down to one side, Rasiya the headman said to the Blessed One:

ā€”
ā€œsutaį¹ƒ metaį¹ƒ, bhante, ā€˜samaį¹‡o gotamo sabbaį¹ƒ tapaį¹ƒ garahati, sabbaį¹ƒ tapassiį¹ƒ
lÅ«khajÄ«viį¹ƒ ekaį¹ƒsena upavadati upakkosatÄ«ā€™ti . ye te, bhante,
evamāhaį¹ƒsu… kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaį¹ƒ
abhÅ«tena abbhācikkhanti, dhammassa cānudhammaį¹ƒ byākaronti, na ca koci
sahadhammiko vādānuvādo gārayhaį¹ƒ į¹­hānaį¹ƒ āgacchatÄ«ā€ti?

ā€”
Bhante, I have heard: ‘The renunciate Gotama disapproves of all austerity, he categorically criticizes and blames all ascetics leading a rough life.’
Those who say this, Bhante… do they speak in line with what the
Blessed One has said, do they not misrepresent the Blessed One with what
is contrary to fact, do they answer in line with the Dhamma, so that no
one whose thinking is in line with the Dhamma would have grounds for
criticizing them?

ā€”
ā€œye te, gāmaį¹‡i, evamāhaį¹ƒsu… na me te vuttavādino, abbhācikkhanti ca pana maį¹ƒ te asatā tucchā abhÅ«tenaā€.

ā€”
Those who say this, headman, do not speak in line with what I have said,
and they misrepresent me with what is false and contrary to fact.

ā€œtatra, gāmaį¹‡i, yvāyaį¹ƒ tapassÄ« lÅ«khajÄ«vÄ« attānaį¹ƒ ātāpeti paritāpeti,
kusalaƱca dhammaį¹ƒ adhigacchati, uttari ca manussadhammā
alamariyaƱāį¹‡adassanavisesaį¹ƒ sacchikaroti. ayaį¹ƒ, gāmaį¹‡i, tapassÄ«
lÅ«khajÄ«vÄ« ekena į¹­hānena gārayho, dvÄ«hi į¹­hānehi pāsaį¹ƒso. katamena ekena
į¹­hānena gārayho? attānaį¹ƒ ātāpeti paritāpetÄ«ti, iminā ekena
į¹­hānena gārayho. katamehi dvÄ«hi į¹­hānehi pāsaį¹ƒso? kusalaƱca dhammaį¹ƒ
adhigacchatÄ«ti, iminā paį¹­hamena į¹­hānena pāsaį¹ƒso. uttari ca manussadhammā
alamariyaƱāį¹‡adassanavisesaį¹ƒ sacchikarotÄ«ti, iminā dutiyena į¹­hānena
pāsaį¹ƒso.

Here, headman, regarding the ascetic leading a rough life who torments and tortures
himself, yet achieves a wholesome state and realizes a supra-human
state, an attainment in knowledge and vision that is suitable to the
noble ones, this ascetic leading a rough life, headman, may be
disapproved of on one ground and praised on two grounds. And what is the
one ground on which he may be disapproved of? He torments and tortures
himself: this is the one ground on which he may be disapproved of. And
what are the two grounds on which he may be praised? He achieves a
wholesome state: this is the first ground on which he may be praised. He
realizes a supra-human state, an attainment in knowledge and vision
that is suitable to the noble ones: this is the second ground on which
he may be praised.



Yet the exact same combination of verbs, ‘ātāpeti paritāpeti’ (meaning here to heat and burn),
is also used (although with a different connotation) at MN 101 in a
simile illustrating a recommended kind of unpleasant practice:


MN 101


ā€œkathaƱca, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ padhānaį¹ƒ? idha,
bhikkhave, bhikkhu na heva anaddhabhÅ«taį¹ƒ attānaį¹ƒ dukkhena addhabhāveti,
dhammikaƱca sukhaį¹ƒ na pariccajati, tasmiƱca sukhe anadhimucchito hoti.
so evaį¹ƒ pajānāti: ā€˜imassa kho me dukkhanidānassa saį¹…khāraį¹ƒ padahato
saį¹…khārappadhānā virāgo hoti, imassa pana me dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hotÄ«ā€™ti. so yassa hi khvāssa
dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti,
saį¹…khāraį¹ƒ tattha padahati. yassa panassa dukkhanidānassa ajjhupekkhato
upekkhaį¹ƒ bhāvayato virāgo hoti, upekkhaį¹ƒ tattha bhāveti. tassa tassa
dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti.
evampissa taį¹ƒ dukkhaį¹ƒ nijjiį¹‡į¹‡aį¹ƒ hoti. tassa tassa dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti. evampissa taį¹ƒ dukkhaį¹ƒ
nijjiį¹‡į¹‡aį¹ƒ hoti.

“And how is striving fruitful, how is exertion fruitful? There is the
case where a monk, when not loaded down, does not load himself down with
pain, nor does he reject pleasure that accords with the Dhamma,
although he is not fixated on that pleasure. He discerns that ‘When I
exert a [physical, verbal, or mental] fabrication against this cause of
stress, then from the fabrication of exertion there is dispassion. When I
look on with equanimity at that cause of stress, then from the
development of equanimity there is dispassion.’ So he exerts a
fabrication against the cause of stress where there comes dispassion
from the fabrication of exertion, and develops equanimity with regard to
the cause of stress where there comes dispassion from the development
of equanimity. Thus the stress coming from the cause of stress for which
there is dispassion through the fabrication of exertion is exhausted
& the stress resulting from the cause of stress for which there is
dispassion through the development of equanimity is exhausted.

ā€œseyyathāpi, bhikkhave, puriso itthiyā sāratto paį¹­ibaddhacitto
tibbacchando tibbāpekkho. so taį¹ƒ itthiį¹ƒ passeyya aƱƱena purisena saddhiį¹ƒ
santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ saį¹ƒhasantiį¹ƒ. taį¹ƒ kiį¹ƒ maƱƱatha,
bhikkhave, api nu tassa purisassa amuį¹ƒ itthiį¹ƒ disvā aƱƱena purisena
saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ saį¹ƒhasantiį¹ƒ uppajjeyyuį¹ƒ
soka-parideva-dukkha-domanass-Å«pāyāsāā€ti?

“Suppose that a man is in love with a woman, his mind ensnared with
fierce desire, fierce passion. He sees her standing with another man,
chatting, joking, & laughing. What do you think, monks: As he sees
her standing with another man, chatting, joking, & laughing, would
sorrow, lamentation, pain, distress, & despair arise in him?”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.

ā€”
ā€œtaį¹ƒ kissa hetuā€?

ā€”
Why is that?

ā€”
ā€œamu hi, bhante, puriso amussā itthiyā sāratto paį¹­ibaddhacitto
tibbacchando tibbāpekkho… soka-parideva-dukkha-domanass-Å«pāyāsāā€ti.

ā€”
Because he is in love with her, his mind ensnared with fierce desire,
fierce passion… sorrow, lamentation, pain, distress, & despair
would arise in him.

ā€”
ā€œatha kho, bhikkhave, tassa purisassa evamassa: ā€˜ahaį¹ƒ kho amussā itthiyā
sāratto paį¹­ibaddhacitto tibbacchando tibbāpekkho. tassa me amuį¹ƒ itthiį¹ƒ
disvā aƱƱena purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ
saį¹ƒhasantiį¹ƒ uppajjanti sokaparidevadukkhadomanassÅ«pāyāsā. yaį¹ƒnÅ«nāhaį¹ƒ yo
me amussā itthiyā chandarāgo taį¹ƒ pajaheyyanā€™ti. so yo amussā itthiyā
chandarāgo taį¹ƒ pajaheyya. so taį¹ƒ itthiį¹ƒ passeyya aparena samayena aƱƱena
purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ saį¹ƒhasantiį¹ƒ.
taį¹ƒ kiį¹ƒ maƱƱatha, bhikkhave, api nu tassa purisassa amuį¹ƒ itthiį¹ƒ disvā
aƱƱena purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ
saį¹ƒhasantiį¹ƒ uppajjeyyuį¹ƒ sokaparidevadukkhadomanassÅ«pāyāsāā€ti?

ā€”
“Now suppose the thought were to occur to him, ‘I am in love with this
woman, my mind ensnared with fierce desire, fierce passion. When I see
her standing with another man, chatting, joking, & laughing, then
sorrow, lamentation, pain, distress, & despair arise within me. Why
don’t I abandon my desire & passion for that woman?’ So he abandons
his desire & passion for that woman, and afterwards sees her
standing with another man, chatting, joking, & laughing. What do you
think, monks: As he sees her standing with another man, chatting,
joking, & laughing, would sorrow, lamentation, pain, distress, &
despair arise in him?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.

ā€”
ā€œtaį¹ƒ kissa hetuā€?

ā€”
Why is that?

ā€”
ā€œamu hi, bhante, puriso amussā itthiyā virāgo. tasmā taį¹ƒ itthiį¹ƒ disvā
aƱƱena purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ
saį¹ƒhasantiį¹ƒ na uppajjeyyuį¹ƒ sokaparidevadukkhadomanassÅ«pāyāsāā€ti.

ā€”
He is dispassionate toward that woman. As he sees her standing with
another man, chatting, joking, & laughing, sorrow, lamentation,
pain, distress, & despair would not arise in him.

ā€”
ā€œevameva kho, bhikkhave, bhikkhu na heva anaddhabhÅ«taį¹ƒ attānaį¹ƒ dukkhena
addhabhāveti, dhammikaƱca sukhaį¹ƒ na pariccajati, tasmiƱca sukhe
anadhimucchito hoti. so evaį¹ƒ pajānāti: ā€˜imassa kho me dukkhanidānassa
saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti, imassa pana me
dukkhanidānassa ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hotÄ«ā€™ti. so
yassa hi khvāssa dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā
virāgo hoti, saį¹…khāraį¹ƒ tattha padahati; yassa panassa dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti, upekkhaį¹ƒ tattha bhāveti.
tassa tassa dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo
hoti: evampissa taį¹ƒ dukkhaį¹ƒ nijjiį¹‡į¹‡aį¹ƒ hoti. tassa tassa dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti: evampissa taį¹ƒ dukkhaį¹ƒ
nijjiį¹‡į¹‡aį¹ƒ hoti. evampi, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ
padhānaį¹ƒ.

ā€”
“In the same way, the monk, when not loaded down, does not load himself
down with pain, nor does he reject pleasure that accords with the
Dhamma, although he is not infatuated with that pleasure. He discerns
that ‘When I exert a [physical, verbal, or mental] fabrication against
this cause of stress, then from the fabrication of exertion there is
dispassion. When I look on with equanimity at that cause of stress, then
from the development of equanimity there is dispassion.’ So he exerts a
fabrication against the cause of stress where there comes dispassion
from the fabrication of exertion, and develops equanimity with regard to
the cause of stress where there comes dispassion from the development
of equanimity. Thus the stress coming from the cause of stress for which
there is dispassion through the fabrication of exertion is exhausted
& the stress resulting from the cause of stress for which there is
dispassion through the development of equanimity is exhausted. This,
bhikkhus, is how striving is fruitful, how exertion is fruitful.

ā€œpuna caparaį¹ƒ, bhikkhave, bhikkhu iti paį¹­isaƱcikkhati: ā€˜yathāsukhaį¹ƒ kho
me viharato akusalā dhammā abhivaįøįøhanti, kusalā dhammā parihāyanti;
dukkhāya pana me attānaį¹ƒ padahato akusalā dhammā parihāyanti, kusalā
dhammā abhivaįøįøhanti. yaį¹ƒnÅ«nāhaį¹ƒ dukkhāya attānaį¹ƒ padaheyyanā€™ti. so
dukkhāya attānaį¹ƒ padahati. tassa dukkhāya attānaį¹ƒ padahato akusalā
dhammā parihāyanti kusalā dhammā abhivaįøįøhanti. so na aparena samayena
dukkhāya attānaį¹ƒ padahati. taį¹ƒ kissa hetu? yassa hi so, bhikkhave,
bhikkhu atthāya dukkhāya attānaį¹ƒ padaheyya svāssa attho abhinipphanno
hoti. tasmā na aparena samayena dukkhāya attānaį¹ƒ padahati.

“Furthermore, the monk notices this: ‘When I live according to my
pleasure, unskillful mental qualities increase in me & skillful
qualities decline. When I exert myself with stress & pain, though,
unskillful qualities decline in me & skillful qualities increase.
Why don’t I exert myself with stress & pain?’ So he exerts himself
with stress & pain, and while he is exerting himself with stress
& pain, unskillful qualities decline in him, & skillful
qualities increase. Then at a later time he would no longer exert
himself with stress & pain. Why is that? Because he has attained the
goal for which he was exerting himself with stress & pain. That is
why, at a later time, he would no longer exert himself with stress &
pain.

seyyathāpi, bhikkhave, usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeti paritāpeti ujuį¹ƒ karoti kammaniyaį¹ƒ. yato kho, bhikkhave, usukārassa tejanaį¹ƒ dvÄ«su alātesu ātāpitaį¹ƒ hoti paritāpitaį¹ƒ ujuį¹ƒ kataį¹ƒ kammaniyaį¹ƒ, na so taį¹ƒ aparena samayena usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeti paritāpeti ujuį¹ƒ karoti kammaniyaį¹ƒ. taį¹ƒ kissa hetu? yassa hi so, bhikkhave, atthāya usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeyya paritāpeyya ujuį¹ƒ kareyya kammaniyaį¹ƒ svāssa attho abhinipphanno hoti. tasmā na aparena samayena usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeti paritāpeti ujuį¹ƒ karoti kammaniyaį¹ƒ.

“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

evameva kho, bhikkhave, bhikkhu iti paį¹­isaƱcikkhati: ā€˜yathāsukhaį¹ƒ kho me
viharato akusalā dhammā abhivaįøįøhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaį¹ƒ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti. yaį¹ƒnÅ«nāhaį¹ƒ dukkhāya attānaį¹ƒ padaheyyanā€™ti. so dukkhāya attānaį¹ƒ padahati. tassa dukkhāya attānaį¹ƒ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti. so na aparena samayena dukkhāya attānaį¹ƒ padahati. taį¹ƒ kissa hetu? yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaį¹ƒ padaheyya svāssa attho abhinipphanno hoti. tasmā na aparena samayena dukkhāya attānaį¹ƒ padahati. evampi, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ padhānaį¹ƒ.

“In the same way, the monk notices this: ‘When I live according to my
pleasure, unskillful mental qualities increase in me & skillful
qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain. This is how striving is fruitful, how exertion is fruitful.



Examples of some inherently unpleasant practices are mentioned elsewhere:


AN 4.163


ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā dandhābhiƱƱā? idha,
bhikkhave, bhikkhu asubhānupassÄ« kāye viharati, āhāre paį¹­ikÅ«lasaƱƱī,
sabbaloke anabhiratisaƱƱī, sabbasaį¹…khāresu aniccānupassÄ«; maraį¹‡asaƱƱā
kho panassa ajjhattaį¹ƒ sÅ«paį¹­į¹­hitā hoti.

“And which is painful practice … ? There is the case where a
monk remains focused on unattractiveness with regard to the body,
percipient of loathsomeness with regard to food, percipient of
non-delight with regard to the entire world, (and) focused on
inconstancy with regard to all fabrications. The perception of death is
well established within him.



A reason why some practices may become unpleasant is also mentioned at AN 4.162:



ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā … ? idha, bhikkhave,
ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaį¹‡aį¹ƒ rāgajaį¹ƒ dukkhaį¹ƒ
domanassaį¹ƒ paį¹­isaį¹ƒvedeti. pakatiyāpi tibbadosajātiko hoti, abhikkhaį¹‡aį¹ƒ
dosajaį¹ƒ dukkhaį¹ƒ domanassaį¹ƒ paį¹­isaį¹ƒvedeti. pakatiyāpi tibbamohajātiko
hoti, abhikkhaį¹‡aį¹ƒ mohajaį¹ƒ dukkhaį¹ƒ domanassaį¹ƒ paį¹­isaį¹ƒvedeti.

“And which is painful practice … ? There is the case where a
certain individual is normally of an intensely passionate nature. He
perpetually experiences pain & distress born of passion. Or he is
normally of an intensely aversive nature. He perpetually experiences
pain & distress born of aversion. Or he is normally of an intensely
deluded nature. He perpetually experiences pain & distress born of
delusion.



The Buddha also goes so far as to accept the appellation ‘one who tortures [himself]’ (tapassÄ«), saying that what he has tortured were actually akusala dhammas:


AN 8.12


ā€œkatamo ca, sÄ«ha, pariyāyo, yena maį¹ƒ pariyāyena sammā vadamāno vadeyya: ā€˜tapassÄ« samaį¹‡o gotamo, tapassitāya dhammaį¹ƒ deseti, tena ca sāvake vinetÄ«ā€™ti? tapanÄ«yāhaį¹ƒ, sÄ«ha, pāpake akusale dhamme vadāmi kāyaduccaritaį¹ƒ vacÄ«duccaritaį¹ƒ manoduccaritaį¹ƒ. yassa kho, sÄ«ha, tapanÄ«yā pāpakā akusalā dhammā pahÄ«nā ucchinnamÅ«lā tālāvatthukatā anabhāvaį¹ƒkatā āyatiį¹ƒ anuppādadhammā, tamahaį¹ƒ ā€˜tapassÄ«ā€™ti vadāmi. tathāgatassa kho, sÄ«ha, tapanÄ«yā
pāpakā akusalā dhammā pahÄ«nā ucchinnamÅ«lā tālāvatthukatā anabhāvaį¹ƒkatā
āyatiį¹ƒ anuppādadhammā. ayaį¹ƒ kho, sÄ«ha, pariyāyo, yena maį¹ƒ pariyāyena
sammā vadamāno vadeyya: ā€˜tapassÄ« samaį¹‡o gotamo, tapassitāya dhammaį¹ƒ deseti, tena ca sāvake vinetÄ«ā€™ā€ti.

And what, Siha, is the line of reasoning by which one speaking rightly could say of me: ‘The renunciate Gotama is one who tortures, he professes a teaching of torture and instructs his disciples accordingly’? I say, Siha, that bad, unwholesome states, bodily misconduct, verbal misconduct and mental misconduct are to be tortured. I say that one who has abandoned the bad, unwholesome states that are to be tortured,
cut them off at their root, made them like a palmyra stump, annihilated
them, so that they are unable to arise again in the future, is one who tortures himself. The Tathagata has abandoned the bad, unwholesome states that are to be tortured,
cut them off at their root, made them like a palmyra stump, annihilated
them, so that they are unable to arise again in the future. This is the
line of reasoning by which one speaking rightly could say of me: ‘The renunciate Gotama is one who tortures himself, he professes a teaching of torture and instructs his disciples accordingly’.



So we may try to conclude here that what the Buddha
rejected was the performance of unpleasant practices that would not help
removing unwholesome states and developing wholesome ones (AN 10.94),
or even if they do have that effect, the performance of unpleasant
practices for themselves, as a way of ‘rough life’ (lÅ«khajÄ«vita, SN
42.12). But even the right type of asceticism has to be undertaken in a
balanced way, to avoid having it ending up developing unwholesome
states:


AN 6.55


ā€”
ā€œnanu te, soį¹‡a, rahogatassa paį¹­isallÄ«nassa evaį¹ƒ cetaso parivitakko
udapādi: ā€˜ye kho keci bhagavato sāvakā āraddhavÄ«riyā viharanti, ahaį¹ƒ
tesaį¹ƒ aƱƱataro. atha ca pana me na anupādāya āsavehi cittaį¹ƒ vimuccati,
saį¹ƒvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuƱjituį¹ƒ puƱƱāni ca
kātuį¹ƒ. yaį¹ƒnÅ«nāhaį¹ƒ sikkhaį¹ƒ paccakkhāya hÄ«nāyāvattitvā bhoge ca bhuƱjeyyaį¹ƒ
puƱƱāni ca kareyyanā€™ā€ti?

ā€”
“Just now, as you were meditating in seclusion, didn’t this train of
thought appear to your awareness: ‘Of the Blessed One’s disciples who
have aroused their persistence, I am one, but my mind is not released
from the fermentations through lack of clinging/sustenance. Now, my
family has enough wealth that it would be possible to enjoy wealth &
make merit. What if I were to disavow the training, return to the lower
life, enjoy wealth, & make merit?’”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.”

ā€”
ā€œtaį¹ƒ kiį¹ƒ maƱƱasi, soį¹‡a, kusalo tvaį¹ƒ pubbe agāriyabhÅ«to vÄ«į¹‡Äya tantissareā€ti?

ā€”
“Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.”

ā€”
ā€œtaį¹ƒ kiį¹ƒ maƱƱasi, soį¹‡a, yadā te vÄ«į¹‡Äya tantiyo accāyatā honti, api nu te vÄ«į¹‡Ä tasmiį¹ƒ samaye saravatÄ« vā hoti kammaƱƱā vāā€ti?

ā€”
“And what do you think: when the strings of your vina were too taut, was your vina in tune & playable?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.”

ā€”
ā€œtaį¹ƒ kiį¹ƒ maƱƱasi, soį¹‡a, yadā te vÄ«į¹‡Äya tantiyo atisithilā honti, api nu te vÄ«į¹‡Ä tasmiį¹ƒ samaye saravatÄ« vā hoti kammaƱƱā vāā€ti?

ā€”
“And what do you think: when the strings of your vina were too loose, was your vina in tune & playable?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.”

ā€”
ā€œyadā pana te, soį¹‡a, vÄ«į¹‡Äya tantiyo na accāyatā honti nātisithilā same
guį¹‡e patiį¹­į¹­hitā, api nu te vÄ«į¹‡Ä tasmiį¹ƒ samaye saravatÄ« vā hoti kammaƱƱā
vāā€ti?

ā€”
“And what do you think: when the strings of your vina were neither too
taut nor too loose, but tuned to be right on pitch, was your vina in
tune & playable?”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.”

ā€”
ā€œevamevaį¹ƒ kho, soį¹‡a, accāraddhavÄ«riyaį¹ƒ uddhaccāya saį¹ƒvattati,
atisithilavÄ«riyaį¹ƒ kosajjāya saį¹ƒvattati. tasmātiha tvaį¹ƒ, soį¹‡a,
vÄ«riyasamathaį¹ƒ adhiį¹­į¹­hahaį¹ƒ, indriyānaƱca samataį¹ƒ paį¹­ivijjha, tattha ca
nimittaį¹ƒ gaį¹‡hāhÄ«ā€ti.

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



It may also be important to note that being ātāpī does not necessarily refer to unpleasant practice, since it can constitute the basis to enter the jhānas:


SN 48.40


idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa
viharato uppajjati dukkhindriyaį¹ƒ. so evaį¹ƒ pajānāti: ā€˜uppannaį¹ƒ kho me
idaį¹ƒ dukkhindriyaį¹ƒ, taƱca kho sanimittaį¹ƒ sanidānaį¹ƒ sasaį¹…khāraį¹ƒ
sappaccayaį¹ƒ. taƱca animittaį¹ƒ anidānaį¹ƒ asaį¹…khāraį¹ƒ appaccayaį¹ƒ
dukkhindriyaį¹ƒ uppajjissatÄ«ti: netaį¹ƒ į¹­hānaį¹ƒ vijjatiā€™. so dukkhindriyaƱca
pajānāti, dukkhindriyasamudayaƱca pajānāti, dukkhindriyanirodhaƱca
pajānāti, yattha cuppannaį¹ƒ dukkhindriyaį¹ƒ aparisesaį¹ƒ nirujjhati taƱca
pajānāti. kattha cuppannaį¹ƒ dukkhindriyaį¹ƒ aparisesaį¹ƒ nirujjhati? idha,
bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi
savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja
viharati: ettha cuppannaį¹ƒ dukkhindriyaį¹ƒ aparisesaį¹ƒ nirujjhati. ayaį¹ƒ
vuccati, bhikkhave, ā€˜bhikkhu aƱƱāsi dukkhindriyassa nirodhaį¹ƒ, tadatthāya
cittaį¹ƒ upasaį¹ƒharatiā€™ā€.

Here, bhikkhus, while a bhikkhu is remaining heedful, ardent and striving, the pain faculty arises. He understands thus: ‘The
pain faculty has arisen in me; it possesses a feature, a cause, a
construction, a condition. It is impossible that the pain faculty would
arise without a feature, a cause, a construction, a condition’
. He
understands the pain faculty, he understands its origin, he understands
its cessation, and he understands where the arisen pain faculty ceases
completely. And where does the pain faculty cease completely? Here,
bhikkhous, a bhikkhu, detached from sensuality, detached from
unwholesome states, having entered in the first jhāna, remains therein,
with thoughts, with thought processes, exaltation and well-being
engendered by detachment: here the arisen pain faculty ceases
completely. This is called, bhikkhus, ‘a bhikkhu who knows the cessation of the pain faculty, and who directs his mind to that end.’



The same is then repeated about domanassĀ·indriya, sukhĀ·indriya, somanassĀ·indriya, and upekkhĀ·indriya, respectively about the second, third, fourth jhānas and saƱƱāĀ·vedayitaĀ·nirodha. At MN 19, the same expression appamattassa ātāpino pahitattassa viharato (remaining heedful, ardent and striving) is similarly used to describe the state in which the Buddha was when he reached the three vijjās just before his awakening.



Bodhi leaf


attā: self, ego, soul, personality, individuality. This term actually designates an illusion, since all phenomena are anattā.



Bodhi leaf


attavādupādāna: [attā+vāda+upādāna] clinging to the belief in self. Such beliefs are explained in the Brahmajāla Sutta (DN 1),
in which 53 out of the 62 views examined relate to the belief in self
(views nĀ°9 to 16 are not included). It also constitutes one of the four
items that come in the stock definition of upādāna.

This attachment is compared to a leash:


SN 22.99


ā€œseyyathāpi, bhikkhave, sā gaddulabaddho daįø·he khÄ«le vā thambhe vā
upanibaddho tameva khÄ«laį¹ƒ vā thambhaį¹ƒ vā anuparidhāvati anuparivattati;
evameva kho, bhikkhave, assutavā puthujjano ariyānaį¹ƒ adassāvÄ«
ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisānaį¹ƒ adassāvÄ«
sappurisadhammassa akovido sappurisadhamme avinÄ«to rÅ«paį¹ƒ attato
samanupassati rÅ«pavantaį¹ƒ vā attānaį¹ƒ attani vā rÅ«paį¹ƒ rÅ«pasmiį¹ƒ vā attānaį¹ƒ;
vedanaį¹ƒ attato samanupassati… saƱƱaį¹ƒ attato samanupassati… saį¹…khāre
attato samanupassati… viƱƱāį¹‡aį¹ƒ attato samanupassati viƱƱāį¹‡avantaį¹ƒ vā
attānaį¹ƒ attani vā viƱƱāį¹‡aį¹ƒ viƱƱāį¹‡asmiį¹ƒ vā attānaį¹ƒ.

Just as a dog, tied by a leash to a post or stake, keeps running around
and circling around that very post or stake; in the same way, an
uninstructed, run-of-the-mill person ā€” who has no regard for noble ones,
is not well-versed or disciplined in their Dhamma; who has no regard
for people of integrity, is not well-versed or disciplined in their
Dhamma ā€” assumes form to be the self, or the self as possessing form, or
form as in the self, or the self as in form. He assumes feeling to be
the self… He assumes perception to be the self… He assumes (mental)
fabrications to be the self… He assumes consciousness to be the self,
or the self as possessing consciousness, or consciousness as in the
self, or the self as in consciousness.

so rÅ«paƱƱeva anuparidhāvati anuparivattati, vedanaƱƱeva …
saƱƱaƱƱeva… saį¹…khāreyeva… viƱƱāį¹‡aƱƱeva anuparidhāvati
anuparivattati. so rÅ«paį¹ƒ anuparidhāvaį¹ƒ anuparivattaį¹ƒ, vedanaį¹ƒ …
saƱƱaį¹ƒ… saį¹…khāre… viƱƱāį¹‡aį¹ƒ anuparidhāvaį¹ƒ anuparivattaį¹ƒ, na
parimuccati rÅ«pamhā… vedanāya… saƱƱāya… saį¹…khārehi… viƱƱāį¹‡amhā,
na parimuccati jātiyā jarāmaraį¹‡ena sokehi paridevehi dukkhehi
domanassehi upāyāsehi. ā€˜na parimuccati dukkhasmāā€™ti vadāmiā€.

He keeps running around and circling around that very form… that very
feeling… that very perception… those very fabrications… that very
consciousness. He is not set loose from form, not set loose from
feeling… from perception… from fabrications… not set loose from
consciousness. He is not set loose from birth, aging, & death; from
sorrows, lamentations, pains, distresses, & despairs. He is not set
loose, I tell you, from suffering & stress.



This delusion is described as being the source of the mistake that brings about the idea of an existing self:


SN 22.47


ā€œye hi keci, bhikkhave, samaį¹‡Ä vā brāhmaį¹‡Ä vā anekavihitaį¹ƒ attānaį¹ƒ
samanupassamānā samanupassanti, sabbete paƱcupādānakkhandhe
samanupassanti, etesaį¹ƒ vā aƱƱataraį¹ƒ. katame paƱca? idha, bhikkhave,
assutavā puthujjano ariyānaį¹ƒ adassāvÄ« ariyadhammassa akovido ariyadhamme
avinÄ«to, sappurisānaį¹ƒ adassāvÄ« sappurisadhammassa akovido
sappurisadhamme avinÄ«to rÅ«paį¹ƒ attato samanupassati, rÅ«pavantaį¹ƒ vā
attānaį¹ƒ; attani vā rÅ«paį¹ƒ, rÅ«pasmiį¹ƒ vā attānaį¹ƒ. vedanaį¹ƒ. saƱƱaį¹ƒ.
saį¹…khāre. viƱƱāį¹‡aį¹ƒ attato samanupassati, viƱƱāį¹‡avantaį¹ƒ vā attānaį¹ƒ;
attani vā viƱƱāį¹‡aį¹ƒ, viƱƱāį¹‡asmiį¹ƒ vā attānaį¹ƒā€.

Monks, whatever contemplatives or brahmans who assume in various ways
when assuming a self, all assume the five clinging-aggregates, or a
certain one of them. Which five? There is the case where an
uninstructed, run-of-the-mill person ā€” who has no regard for noble ones,
is not well-versed or disciplined in their Dhamma; who has no regard
for men of integrity, is not well-versed or disciplined in their Dhamma ā€”
assumes form to be the self, or the self as possessing form, or form as
in the self, or the self as in form. He assumes feeling to be the
self… He assumes perception to be the self… He assumes (mental)
fabrications to be the self… He assumes consciousness to be the self,
or the self as possessing consciousness, or consciousness as in the
self, or the self as in consciousness.

ā€œiti ayaƱceva samanupassanā ā€˜asmÄ«ā€™ti cassa avigataį¹ƒ hoti. ā€˜asmÄ«ā€™ti kho
pana, bhikkhave, avigate paƱcannaį¹ƒ indriyānaį¹ƒ avakkanti hoti:
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa
kāyindriyassa.

Thus, both this assumption & the understanding, ‘I am,’ occur to
him. And so it is with reference to the understanding ‘I am’ that there
is the appearance of the five faculties ā€” eye, ear, nose, tongue, &
body (the senses of vision, hearing, smell, taste, & touch).

atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
avijjāsamphassajena, bhikkhave, vedayitena phuį¹­į¹­hassa assutavato
puthujjanassa ā€˜asmÄ«ā€™tipissa hoti; ā€˜ayamahamasmÄ«ā€™tipissa hoti;
ā€˜bhavissanā€™tipissa hoti; ā€˜na bhavissanā€™tipissa hoti; ā€˜rÅ«pÄ«
bhavissanā€™tipissa hoti; ā€˜arÅ«pÄ« bhavissanā€™tipissa hoti; ā€˜saƱƱī
bhavissanā€™tipissa hoti; ā€˜asaƱƱī bhavissanā€™tipissa hoti;
ā€˜nevasaƱƱīnāsaƱƱī bhavissanā€™tipissa hotiā€.

Now, there is the intellect, there are ideas (mental qualities), there
is the property of ignorance. To an uninstructed run-of-the-mill person,
touched by experience born of the contact of ignorance, there occur
(the thoughts): ‘I am,’ ‘I am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I
shall be possessed of form,’ ‘I shall be formless,’ ‘I shall be
percipient (conscious),’ ‘I shall be non-percipient,’ or ‘I shall be
neither percipient nor non-percipient.’



The exact same description occurs also at MN 109 in a definition of sakkāyaĀ·diį¹­į¹­hi.

At SN 22.44, the same description is again given to explain the expression ’sakkāyaĀ·samudayaĀ·gāminÄ« paį¹­ipada’ (the path leading to the arising of self-identification), and it is also equated to ‘dukkhaĀ·samudayaĀ·gāminÄ« samanupassanā’ (a way of seeing things that leads to the arising of dukkha).

Sometimes, the stock expression ‘rÅ«paį¹ƒ attato
samanupassati rÅ«pavantaį¹ƒ vā attānaį¹ƒ attani vā rÅ«paį¹ƒ rÅ«pasmiį¹ƒ vā attānaį¹ƒ’
(he assumes form to be the self, or the self as possessing form, or
form as in the self, or the self as in form)
is replaced by ‘rÅ«paį¹ƒ
ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti samanupassati’ (he regards Form
as ‘This is mine. This is my self. This is what I am’)
. Here in the context of an explanation about upādāna:


SN 22.8


kathaƱca, bhikkhave, upādāparitassanā hoti? idha, bhikkhave, assutavā
puthujjano rÅ«paį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti samanupassati.
tassa taį¹ƒ rÅ«paį¹ƒ vipariį¹‡amati aƱƱathā hoti. tassa
rÅ«pavipariį¹‡ÄmaƱƱathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
vedanaį¹ƒ… saƱƱaį¹ƒ… saį¹…khāre… viƱƱāį¹‡aį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso
me attāā€™ā€™ti samanupassati. tassa taį¹ƒ viƱƱāį¹‡aį¹ƒ vipariį¹‡amati aƱƱathā hoti.
tassa viƱƱāį¹‡avipariį¹‡ÄmaƱƱathābhāvā uppajjanti
sokaparidevadukkhadomanassupāyāsā. evaį¹ƒ kho, bhikkhave, upādāparitassanā
hoti.

And how, bhikkhus, is there agitation through clinging? Here, bhikkhus, an uninstructed, run-of-the-mill person regards Form as ‘This is mine. This is my self. This is what I am’
His form changes & alters, and he falls into sorrow, lamentation,
pain, distress, & despair over its change & alteration. He
regards Feeling… Perception… Fabrications… Consciousness as ‘This is mine. This is my self. This is what I am’
His consciousness changes & alters, and he falls into sorrow,
lamentation, pain, distress, & despair over its change &
alteration. Thus, bhikkhus, there is agitation through clinging.



As we can also see here, attaĀ·vādĀ·upādāna has for consequence ‘agitation through clinging’ (upādāparitassanā).

The formula ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti is also used to explain another way the expression ’sakkāyaĀ·samudayaĀ·gāminÄ« paį¹­ipada’ (the path leading to the arising of self-identification), and is applied to the six senses, their objects, their corresponding viƱƱāį¹‡a, their respective contacts, and the vedanā that arises subsquently:


MN 148


ā€œayaį¹ƒ kho pana, bhikkhave, sakkāyasamudayagāminÄ« paį¹­ipadā: cakkhuį¹ƒ ā€˜etaį¹ƒ
mama, esohamasmi, eso me attāā€™ā€™ti samanupassati; rÅ«pe ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; cakkhuviƱƱāį¹‡aį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; cakkhusamphassaį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; vedanaį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; taį¹‡haį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; sotaį¹ƒ… ghānaį¹ƒ… jivhaį¹ƒ…
kāyaį¹ƒ… manaį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti samanupassati,
dhamme… samanupassati, manoviƱƱāį¹‡aį¹ƒ… samanupassati,
manosamphassaį¹ƒ… samanupassati, vedanaį¹ƒ… samanupassati, taį¹‡haį¹ƒ ā€˜etaį¹ƒ
mama, esohamasmi, eso me attāā€™ā€™ti samanupassati.

“This, monks, is the path of practice leading to self-identification.
One assumes about the eye that ‘This is me, this is my self, this is
what I am.’ One assumes about forms… One assumes about consciousness
at the eye… One assumes about contact at the eye… One assumes about
feeling… One assumes about craving that ‘This is me, this is my self,
this is what I am.’ One assumes about the ear… the nose… the
tongue… the body… the intellect that ‘This is me, this is my self,
this is what I am.’ One assumes about ideas… One assumes about
consciousness at the intellect… One assumes about contact at the
intellect… One assumes about feeling… One assumes about craving that
‘This is me, this is my self, this is what I am.’



The AlagaddÅ«pama Sutta provides a slightly different formulation of how attaĀ·vādĀ·upādāna comes to be:


MN 22


ā€œchayimāni, bhikkhave, diį¹­į¹­hiį¹­į¹­hānāni. katamāni cha? idha, bhikkhave,
assutavā puthujjano… rÅ«paį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ti
samanupassati; vedanaį¹ƒ… saƱƱaį¹ƒ… saį¹…khāre… yampi taį¹ƒ diį¹­į¹­haį¹ƒ sutaį¹ƒ
mutaį¹ƒ viƱƱātaį¹ƒ pattaį¹ƒ pariyesitaį¹ƒ, anuvicaritaį¹ƒ manasā tampi ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ti samanupassati; yampi taį¹ƒ diį¹­į¹­hiį¹­į¹­hānaį¹ƒ, so
loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariį¹‡Ämadhammo,
sassatisamaį¹ƒ tatheva į¹­hassāmÄ«ti, tampi ā€˜etaį¹ƒ mama, esohamasmi, eso me
attāā€™ti samanupassati.

Monks, there are these six view-positions. Which six? There is the case
where an uninstructed, run-of-the-mill person… assumes about form:
‘This is me, this is my self, this is what I am.’ He assumes about
feeling… perception… fabrications… about what seen, heard, sensed,
cognized, attained, sought after, pondered by the intellect: ‘This is
me, this is my self, this is what I am.’ He assumes about the
view-position ā€” ‘This cosmos is the self. After death this I will be
constant, permanent, eternal, not subject to change. I will stay just
like that for an eternity’: ‘This is me, this is my self, this is what I
am.’



The way to abandon attaĀ·vādĀ·upādāna is by seeing anatta in the five khandhas:


MN 8


ā€œyā imā, cunda, anekavihitā diį¹­į¹­hiyo loke uppajjanti
attavādapaį¹­isaį¹ƒyuttā vā lokavādapaį¹­isaį¹ƒyuttā vā yattha cetā diį¹­į¹­hiyo
uppajjanti yattha ca anusenti yattha ca samudācaranti taį¹ƒ ā€˜netaį¹ƒ mama,
nesohamasmi, na me so attāā€™ti evametaį¹ƒ yathābhÅ«taį¹ƒ sammappaƱƱā passato
evametāsaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ pahānaį¹ƒ hoti, evametāsaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ paį¹­inissaggo
hoti.

“Cunda, as to those several views that arise in the world concerning
self-doctrines and world-doctrines, if [the object] in which these views
arise, in which they underlie and become active, is seen with right
wisdom as it actually is, thus: ‘This is not mine, this I am not, this
is not my self’ ā€” then the abandoning of these views, their discarding,
takes place in him [who thus sees].





Bodhi leaf


avihiį¹ƒsā: [a+vihiį¹ƒsā] harmlessness, nonviolence, inoffensiveness.

There is no direct definition of the term in the
suttas. It seems to have been a well-known concept at the time that did
not require much explanation. It can be seen as a principle underlying sammāĀ·vācā, sammāĀ·kammanta and sammāĀ·ÄjÄ«va.

Avihiį¹ƒsā appears most prominently in avihiį¹ƒsāĀ·saį¹…kappa, one of the three constituents of sammāĀ·saį¹…kappa, which are also termed kusalā saį¹…kappā at MN 78. Alternatively, it also appears in the compound avihiį¹ƒsāĀ·vitakka, which seems to be a synonym for avihiį¹ƒsāĀ·saį¹…kappa. See also this blog article, arguing that, since avihiį¹ƒsā is set apart from aĀ·byāpāda
in those two lists, the word probably refers more specifically to
instances where one harms others without ill-will or malevolence.

In several suttas (e.g. MN 114, AN 5.200) two of the three dhammas listed in sammāĀ·saį¹…kappa appear in the same order, and avihiį¹ƒsā is replaced as the third by avihesā (non-harming). Another synonym is ahimsā (inoffensiveness):


AN 3.45


sabbhi dānaį¹ƒ upaƱƱattaį¹ƒ, ahiį¹ƒsā saį¹ƒyamo damo.

The virtuous prescribe giving, inoffensiveness, self-control, and self-taming.




SN 10.4


ā€œyassa sabbamahorattaį¹ƒ, ahiį¹ƒsāya rato mano mettaį¹ƒ so sabbabhÅ«tesu, veraį¹ƒ tassa na kenacÄ«ā€ti.

One whose mind takes delight in inoffensiveness all day and night, who has loving-kindness for all beings, has enmity towards none.



Inoffensiveness (ahiį¹ƒsā) is also nobility:


Dhp 270


na tena ariyo hoti, yena pāį¹‡Äni hiį¹ƒsati. ahiį¹ƒsā sabbapāį¹‡Änaį¹ƒ, ā€œariyoā€ti pavuccati.

One who injures living beings is ignoble. One who is inoffensive towards all living beings is said to be a noble one.



In the DhātuĀ·vibhaį¹…ga of the Abhidhamma, karuį¹‡a is said to be inherent to avihiį¹ƒsāĀ·dhātu: ‘yā sattesu karuį¹‡Ä karuį¹‡Äyanā karuį¹‡Äyitattaį¹ƒ karuį¹‡Äcetovimutti, ayaį¹ƒ vuccati ā€œavihiį¹ƒsādhātuā€’. This statement finds an echo in various parts of the Sutta Piį¹­aka, as for example in the Dhammapada:




129. sabbe tasanti daį¹‡įøassa, sabbe bhāyanti maccuno.
attānaį¹ƒ upamaį¹ƒ katvā, na haneyya na ghātaye.

129. All tremble at the rod, all are fearful of death.
Drawing the parallel to yourself, neither kill nor get others to kill.

130. sabbe tasanti daį¹‡įøassa, sabbesaį¹ƒ jÄ«vitaį¹ƒ piyaį¹ƒ.
attānaį¹ƒ upamaį¹ƒ katvā, na haneyya na ghātaye.

130. All tremble at the rod, all hold their life dear.
Drawing the parallel to yourself, neither kill nor get others to kill.



At AN 2.168, avihiį¹ƒsā is juxtaposed with soceyya (purity/purification). At Sn 294, the word is juxtaposed with maddava (mildness), soracca (gentleness) and khanti (forbearance). The first two find echo in expressions such as that defining pharusaĀ·vāca veramaį¹‡Ä« (abstinence from harsh speech):


AN 10.176


yā sā vācā nelā kaį¹‡į¹‡asukhā pemanÄ«yā hadayaį¹…gamā porÄ« bahujanakantā bahujanamanāpā, tathārÅ«piį¹ƒ vācaį¹ƒ bhāsitā hoti.

He speaks words that are soothing to the ear, that are affectionate,
that go to the heart, that are polite, appealing & pleasing to
people at large.



Khanti (forbearance) is the word that is most often juxtaposed to avihiį¹ƒsā, a connection that is exemplified in many places, such as in the simile of the saw:


MN 21


ā€œubhatodaį¹‡įøakena cepi, bhikkhave, kakacena corā ocarakā aį¹…gamaį¹…gāni
okanteyyuį¹ƒ, tatrāpi yo mano padÅ«seyya, na me so tena sāsanakaro. tatrāpi
vo, bhikkhave, evaį¹ƒ sikkhitabbaį¹ƒ: ā€˜na ceva no cittaį¹ƒ vipariį¹‡ataį¹ƒ
bhavissati, na ca pāpikaį¹ƒ vācaį¹ƒ nicchāressāma, hitānukampÄ« ca
viharissāma mettacittā na dosantarā. taƱca puggalaį¹ƒ mettāsahagatena
cetasā pharitvā viharissāma tadārammaį¹‡aƱca sabbāvantaį¹ƒ lokaį¹ƒ
mettāsahagatena cetasā vipulena mahaggatena appamāį¹‡ena averena
abyābajjhena pharitvā viharissāmāā€™ti. evaƱhi vo, bhikkhave,
sikkhitabbaį¹ƒ.

“Monks, even if bandits were to carve you up savagely, limb by limb,
with a two-handled saw, he among you who let his heart get angered even
at that would not be doing my bidding. Even then you should train
yourselves: ‘Our minds will be unaffected and we will say no evil words.
We will remain sympathetic, with a mind of good will, and with no inner
hate. We will keep pervading these people with an awareness imbued with
good will and, beginning with them, we will keep pervading the entire
world with an awareness imbued with good will ā€” abundant, expansive,
immeasurable, free from hostility, free from ill will.’ That’s how you
should train yourselves.

ā€œimaƱca tumhe, bhikkhave, kakacÅ«pamaį¹ƒ ovādaį¹ƒ abhikkhaį¹‡aį¹ƒ manasi
kareyyātha. passatha no tumhe, bhikkhave, taį¹ƒ vacanapathaį¹ƒ, aį¹‡uį¹ƒ vā
thÅ«laį¹ƒ vā, yaį¹ƒ tumhe nādhivāseyyāthāā€ti?

“Monks, if you attend constantly to this admonition on the simile of the
saw, do you see any aspects of speech, slight or gross, that you could
not endure?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.”



Another striking example is given at SN 35.88:



ā€”
ā€œsace pana puį¹‡į¹‡a, sunāparantakā manussā daį¹‡įøena pahāraį¹ƒ dassanti, tatra pana te, puį¹‡į¹‡a, kinti bhavissatÄ«ā€ti?

ā€”
“But if they hit you with a stick…?”

ā€”
ā€œsace me, bhante, sunāparantakā manussā daį¹‡įøena pahāraį¹ƒ dassanti, tatra
me evaį¹ƒ bhavissati: ā€˜bhaddakā vatime sunāparantakā manussā, subhaddakā
vatime sunāparantakā manussā, yaį¹ƒ me nayime satthena pahāraį¹ƒ dentÄ«ā€™ti.
evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatÄ«ā€ti.

ā€”
“…I will think, ‘These Sunaparanta people are civilized, very civilized, in that they don’t hit me with a knife’…”

ā€”
ā€œsace pana te, puį¹‡į¹‡a, sunāparantakā manussā satthena pahāraį¹ƒ dassanti, tatra pana te, puį¹‡į¹‡a, kinti bhavissatÄ«ā€ti?

ā€”
“But if they hit you with a knife…?”

ā€”
ā€œsace me, bhante, sunāparantakā manussā satthena pahāraį¹ƒ dassanti, tatra
me evaį¹ƒ bhavissati: ā€˜bhaddakā vatime sunāparantakā manussā, subhaddakā
vatime sunāparantakā manussā, yaį¹ƒ maį¹ƒ nayime tiį¹‡hena satthena jÄ«vitā
voropentÄ«ā€™ti. evamettha, bhagavā, bhavissati; evamettha, sugata,
bhavissatÄ«ā€ti.

ā€”
“…I will think, ‘These Sunaparanta people are civilized, very
civilized, in that they don’t take my life with a sharp knife’…”

ā€”
ā€œsace pana taį¹ƒ, puį¹‡į¹‡a, sunāparantakā manussā tiį¹‡hena satthena jÄ«vitā voropessanti, tatra pana te, puį¹‡į¹‡a, kinti bhavissatÄ«ā€ti?

ā€”
“But if they take your life with a sharp knife…?”

ā€”
ā€œsace maį¹ƒ, bhante, sunāparantakā manussā tiį¹‡hena satthena jÄ«vitā
voropessanti, tatra me evaį¹ƒ bhavissati: ā€˜santi kho tassa bhagavato
sāvakā kāyena ca jÄ«vitena ca aį¹­į¹­Ä«yamānā harāyamānā jigucchamānā
satthahārakaį¹ƒ pariyesanti, taį¹ƒ me idaį¹ƒ apariyiį¹­į¹­haƱƱeva satthahārakaį¹ƒ
laddhanā€™ti. evamettha, bhagavā, bhavissati; evamettha, sugata,
bhavissatÄ«ā€ti.

ā€”
“If they take my life with a sharp knife, I will think, ‘There are
disciples of the Blessed One who ā€” horrified, humiliated, and disgusted
by the body and by life ā€” have sought for an assassin, but here I have
met my assassin without searching for him.’ That is what I will think, O
Blessed One. That is what I will think, O One Well-gone.”

ā€”
ā€œsādhu sādhu, puį¹‡į¹‡a! sakkhissasi kho tvaį¹ƒ, puį¹‡į¹‡a, iminā damÅ«pasamena
samannāgato sunāparantasmiį¹ƒ janapade vatthuį¹ƒ. yassa dāni tvaį¹ƒ, puį¹‡į¹‡a,
kālaį¹ƒ maƱƱasÄ«ā€ti.

ā€”
“Good, Punna, very good. Possessing such calm and self-control you are
fit to dwell among the Sunaparantans. Now it is time to do as you see
fit.”



SN 47.19 also juxtaposes mettaĀ·cittatā (having a mind of good will) and anudayatā (sympathy) to avihiį¹ƒsā:


SN 47.19


kathaƱca, bhikkhave, paraį¹ƒ rakkhanto attānaį¹ƒ rakkhati? khantiyā, avihiį¹ƒsāya, mettacittatāya, anudayatāya. evaį¹ƒ kho, bhikkhave, paraį¹ƒ rakkhanto attānaį¹ƒ rakkhati.

“And how do you watch after yourself when watching after others? Through endurance, through harmlessness, through a mind of goodwill, & through sympathy. This is how you watch after yourself when watching after others.



SN 14.12 explains how avihiį¹ƒsā originates and leads to wholesome action:


SN 14.12


ā€œavihiį¹ƒsādhātuį¹ƒ, bhikkhave, paį¹­icca uppajjati avihiį¹ƒsāsaƱƱā,
avihiį¹ƒsāsaƱƱaį¹ƒ paį¹­icca uppajjati avihiį¹ƒsāsaį¹…kappo, avihiį¹ƒsāsaį¹…kappaį¹ƒ
paį¹­icca uppajjati avihiį¹ƒsāchando, avihiį¹ƒsāchandaį¹ƒ paį¹­icca uppajjati
avihiį¹ƒsāpariįø·Äho, avihiį¹ƒsāpariįø·Ähaį¹ƒ paį¹­icca uppajjati
avihiį¹ƒsāpariyesanā; avihiį¹ƒsāpariyesanaį¹ƒ, bhikkhave, pariyesamāno sutavā
ariyasāvako tÄ«hi į¹­hānehi sammā paį¹­ipajjati kāyena, vācāya, manasā.

On account of the harmlessness element there arises the perception of
harmlessness; on account of the perception of harmlessness there arises
an aspiration to harmlessness; on account of the aspiration to
harmlessness there arises a desire for harmlessness; on account of the
desire for harmlessness there arises a passion for harmlessness; on
account of the passion for harmlessness there arises a quest for
harmlessness. Engaged in the quest for harmlessness, an instructed noble
disciple acts rightly in three ways: by body, speech, and mind.



Practicing harmlessness is behaving like a bee in a flower:


Dhp 49


yathāpi bhamaro pupphaį¹ƒ, vaį¹‡į¹‡agandhamaheį¹­hayaį¹ƒ, paleti rasamādāya, evaį¹ƒ gāme munÄ« care.

As a bee gathers honey from the flower without injuring its color or
fragrance, even so the sage goes on his alms-round in the village.



Lacking avihiį¹ƒsā is extensively described as bringing unpleasant results:


Dhp 133


māvoca pharusaį¹ƒ kaƱci, vuttā paį¹­ivadeyyu taį¹ƒ
dukkhā hi sārambhakathā, paį¹­idaį¹‡įøÄ phuseyyu taį¹ƒ.

Speak harshly to no one, or the words will be thrown right back at you.
Contentious talk is painful, for you get struck by rods in return.




Dhp 137-140


yo daį¹‡įøena adaį¹‡įøesu, appaduį¹­į¹­hesu dussati dasannamaƱƱataraį¹ƒ į¹­hānaį¹ƒ, khippameva nigacchati:
vedanaį¹ƒ pharusaį¹ƒ jāniį¹ƒ, sarÄ«rassa ca bhedanaį¹ƒ.
garukaį¹ƒ vāpi ābādhaį¹ƒ, cittakkhepaƱca pāpuį¹‡e.
rājato vā upasaggaį¹ƒ, abbhakkhānaƱca dāruį¹‡aį¹ƒ.
parikkhayaƱca ƱātÄ«naį¹ƒ, bhogānaƱca pabhaį¹…guraį¹ƒ.
atha vāssa agārāni, aggi įøahati pāvako.
kāyassa bhedā duppaƱƱo, nirayaį¹ƒ sopapajjati.

Whoever, with a rod harasses an innocent man, unarmed, quickly falls
into any of ten things: harsh pains, devastation, a broken body, grave
illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down. At the break-up of the body
this one with no discernment,
reappears in
hell.




SN 3.15


ā€œvilumpateva puriso, yāvassa upakappati.
yadā caƱƱe vilumpanti, so vilutto viluppati.

A man may plunder as long as it serves his ends, but when others are plundered, he who has plundered gets plundered in turn.

ā€œį¹­hānaƱhi maƱƱati bālo, yāva pāpaį¹ƒ na paccati.
yadā ca paccati pāpaį¹ƒ, atha dukkhaį¹ƒ nigacchati.

A fool thinks, ‘Now’s my chance,’ as long as his evil has yet to ripen. But when it ripens, the fool falls into pain.

ā€œhantā labhati hantāraį¹ƒ, jetāraį¹ƒ labhate jayaį¹ƒ.
akkosako ca akkosaį¹ƒ, rosetāraƱca rosako.
atha kammavivaį¹­į¹­ena, so vilutto viluppatÄ«ā€ti.

Killing, you gain your killer. Conquering, you gain one who will conquer
you; insulting, insult; harassing, harassment. And so, through the
cycle of action, he who has plundered gets plundered in turn.



Abandoning non-harmlessness and taking up avihiį¹ƒsā prevents bad experiences from arising and causes pleasant ones to arise in the future:


Dhp 131-132


sukhakāmāni bhÅ«tāni, yo daį¹‡įøena vihiį¹ƒsati.
attano sukhamesāno, pecca so na labhate sukhaį¹ƒ.

Whoever takes a rod to harm living beings desiring ease, when he himself
is looking for ease, will meet with no ease after death.

sukhakāmāni bhÅ«tāni, yo daį¹‡įøena na hiį¹ƒsati.
attano sukhamesāno, pecca so labhate sukhaį¹ƒ.

Whoever doesn’t take a rod to harm living beings desiring ease, when he
himself is looking for ease, will meet with ease after death.




MN 135


ā€œidha, māį¹‡ava, ekacco itthÄ« vā puriso vā sattānaį¹ƒ viheį¹­hakajātiko hoti,
pāį¹‡inā vā leįøįøunā vā daį¹‡įøena vā satthena vā. so tena kammena evaį¹ƒ
samattena evaį¹ƒ samādinnena kāyassa bhedā paraį¹ƒ maraį¹‡Ä apāyaį¹ƒ duggatiį¹ƒ
vinipātaį¹ƒ nirayaį¹ƒ upapajjati. no ce kāyassa bhedā paraį¹ƒ maraį¹‡Ä apāyaį¹ƒ
duggatiį¹ƒ vinipātaį¹ƒ nirayaį¹ƒ upapajjati, sace manussattaį¹ƒ āgacchati yattha
yattha paccājāyati bavhābādho hoti. bavhābādhasaį¹ƒvattanikā esā, māį¹‡ava,
paį¹­ipadā yadidaį¹ƒ sattānaį¹ƒ viheį¹­hakajātiko hoti pāį¹‡inā vā leįøįøunā vā
daį¹‡įøena vā satthena vā.

Furthermore, there is the case where a certain woman or man has a
tendency to injure living beings with the hand, with a clod, with a
stick, or with a knife. From adopting & carrying out such actions,
then on the break-up of the body, after death, this person re-appears in
the plane of deprivation, the bad destination, the lower realms, in
hell. Or, if he/she does not reappear in the plane of deprivation, the
bad destination, the lower realms, in hell, but instead returns to the
human state, then he/she is sickly wherever reborn. This is the way
leading to being sickly, namely being one who has a tendency to injure
living beings with the hand, with a clod, with a stick, or with a knife.

ā€œidha pana, māį¹‡ava, ekacco itthÄ« vā puriso vā sattānaį¹ƒ aviheį¹­hakajātiko
hoti pāį¹‡inā vā leįøįøunā vā daį¹‡įøena vā satthena vā. so tena kammena evaį¹ƒ
samattena evaį¹ƒ samādinnena kāyassa bhedā paraį¹ƒ maraį¹‡Ä sugatiį¹ƒ saggaį¹ƒ
lokaį¹ƒ upapajjati. no ce kāyassa bhedā paraį¹ƒ maraį¹‡Ä sugatiį¹ƒ saggaį¹ƒ lokaį¹ƒ
upapajjati, sace manussattaį¹ƒ āgacchati yattha yattha paccājāyati
appābādho hoti. appābādhasaį¹ƒvattanikā esā, māį¹‡ava, paį¹­ipadā yadidaį¹ƒ
sattānaį¹ƒ aviheį¹­hakajātiko hoti pāį¹‡inā vā leįøįøunā vā daį¹‡įøena vā satthena
vā.

But there is the case where a certain woman or man does not have a
tendency to injure living beings with the hand, with a clod, with a
stick, or with a knife. Through having adopted & carried out such
actions, on the break-up of the body, after death, he/she reappears in a
good destination, in the heavenly world. Or, if he/she does not
reappear in the good destinations, in the heavenly world, but instead
returns to the human state, then he/she is healthy wherever reborn. This
is the way leading to being healthy, namely being one who, abandoning
the taking of life, abstains from taking life does not have a tendency
to injure living beings with the hand, with a clod, with a stick, or
with a knife.




Dhp 300


suppabuddhaį¹ƒ pabujjhanti, sadā gotamasāvakā.
yesaį¹ƒ divā ca ratto ca, ahiį¹ƒsāya rato mano.

Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.



Dharmacāri Nāgapriya writes: “The early Buddhist
vocabulary includes an important class of words that, while denoting
highly positive qualities, take a grammatically negative form. Avihiį¹ƒsa
is a leading example of this. To translate the term as ā€˜non-violenceā€™
doesnā€™t reflect the positive nuance of the quality to which it refers.
Notwithstanding, it is worth looking at the quality in question from
both a negative and a positive point of view in order to bring its
nature more clearly to light. First of all ā€“ and in negative terms ā€“
avihiį¹ƒsa can be understood as an application of the general principle of
renunciation: the saint renounces all violence whether physical,
verbal, or emotional: Whoever in this world harms a living creature,
whether once-born or twice- born, whoever has no compassion for a living
creature, him one should know to be an outcaste. (Sn.117) He gives up
coercion of any kind and thus abandons the ā€˜power modeā€™, the style of
relating to others purely as objects and means of his own gratification,
adopting instead the ā€˜love modeā€™, the appreciation of others as
individual, feelingful subjects meriting sensitive consideration and
respect. This entails abandoning a host of negative mental states such
as kodha or fury (Sn.1), kopa or ill-temper and grudge (Sn.6), upanāha
or rancour/enmity (Sn.116), paccuį¹­į¹­apannā or hostility (Sn.245), usuyyā
or envy (Sn.245), atipāti or violent destructiveness (Sn.248), paį¹­igha
(Sn.148) or malicious rage, and dosa or hatred (Sn.328). One of the
distinguishing features of the Sutta-Nipāta is the plethora of different
nasty mental states that it identifies. This laid some of the
foundations for the later work of the Abhidhamma. Again the terms used
are fluid and non-technical. By considering the terms as a whole we can
get a feeling for the flavour of what the saint is enjoined to abandon.
At the same time, it is important to appreciate the positive counterpart
of this renunciation of violent negativity. This is expressed most
sublimely in the Mettā Sutta: Just as a mother would protect with her
own life her own son, her only son, so one should cultivate an unbounded
mind towards all beings, and loving-kindness towards all the world. One
should cultivate an unbounded mind, above and below and across, without
obstruction, without enmity, without rivalry. (Sn.149-50)”



Bodhi leaf


avijjā: [a+vijjā]

nescience, ignorance.

Avijjā is defined at SN 12.2 as consisting of ignorance regarding the four noble truths:



ā€œkatamā ca, bhikkhave, avijjā? yaį¹ƒ kho, bhikkhave, dukkhe aƱƱāį¹‡aį¹ƒ,
dukkhasamudaye aƱƱāį¹‡aį¹ƒ, dukkhanirodhe aƱƱāį¹‡aį¹ƒ, dukkhanirodhagāminiyā
paį¹­ipadāya aƱƱāį¹‡aį¹ƒ. ayaį¹ƒ vuccati, bhikkhave, avijjā.

And what is ignorance? Not knowing suffering, not knowing the
origination of suffering, not knowing the cessation of suffering, not
knowing the way of practice leading to the cessation of suffering: This
is called ignorance.



Other definitions relating to the five khandhas can be found in the Khandha Saį¹ƒyutta.


SN 22.113


ā€”
ā€œā€˜avijjā avijjāā€™ti, bhante, vuccati. katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotÄ«ā€ti?

ā€”
‘Ignorance, ignorance’, it is said, Bhante. What, Bhante, is ignorance, and to what extent is one immersed in ignorance?

ā€”
ā€œidha, bhikkhu, assutavā puthujjano rÅ«paį¹ƒ nappajānāti, rÅ«pasamudayaį¹ƒ
nappajānāti, rÅ«panirodhaį¹ƒ nappajānāti, rÅ«panirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ
nappajānāti;

ā€”
Here, bhikkhu, an uninstructed ordinary person does not understand
Form, does not understand the origin of Form, does not understand the
cessation of Form, does not understand the way leading to the cessation
of Form.

vedanaį¹ƒ nappajānāti, vedanāsamudayaį¹ƒ nappajānāti, vedanānirodhaį¹ƒ nappajānāti, vedanānirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Feeling, does not understand the origin of Feeling, does not understand
the cessation of Feeling, does not understand the way leading to the
cessation of Feeling.

saƱƱaį¹ƒ nappajānāti, saƱƱāsamudayaį¹ƒ nappajānāti, saƱƱānirodhaį¹ƒ nappajānāti, saƱƱānirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Perception, does not understand the origin of Perception, does not
understand the cessation of Perception, does not understand the way
leading to the cessation of Perception.

saį¹…khāre nappajānāti, saį¹…khārasamudayaį¹ƒ nappajānāti, saį¹…khāranirodhaį¹ƒ
nappajānāti, saį¹…khāranirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Constructions, does not understand the origin of Constructions, does not
understand the cessation of Constructions, does not understand the way
leading to the cessation of Constructions.

viƱƱāį¹‡aį¹ƒ nappajānāti, viƱƱāį¹‡asamudayaį¹ƒ nappajānāti, viƱƱāį¹‡anirodhaį¹ƒ nappajānāti, viƱƱāį¹‡anirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Consciousness, does not understand the origin of Consciousness, does not
understand the cessation of Consciousness, does not understand the way
leading to the cessation of Consciousness.

ayaį¹ƒ vuccati, bhikkhu, avijjā. ettāvatā ca avijjāgato hotÄ«ā€ti.

This, bhikkhu, is called ignorance, and it is to this extent that one is immersed in ignorance.



SN 22.126


ā€”
ā€œā€˜avijjā avijjāā€™ti, bhante, vuccati. katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotÄ«ā€ti?

ā€”
‘Ignorance, ignorance’, it is said, Bhante. What, Bhante, is ignorance, and to what extent is one immersed in ignorance?

ā€”
ā€œidha, bhikkhu, assutavā puthujjano samudayadhammaį¹ƒ rÅ«paį¹ƒ
ā€˜samudayadhammaį¹ƒ rÅ«panā€™ti yathābhÅ«taį¹ƒ nappajānāti; vayadhammaį¹ƒ rÅ«paį¹ƒ
ā€˜vayadhammaį¹ƒ rÅ«panā€™ti yathābhÅ«taį¹ƒ nappajānāti; samudayavayadhammaį¹ƒ rÅ«paį¹ƒ
ā€˜samudayavayadhammaį¹ƒ rÅ«panā€™ti yathābhÅ«taį¹ƒ nappajānāti.

ā€”
Here, bhikkhu, an uninstructed ordinary person does not understand Form by nature subject to arising as it really is: ‘Form is by nature subject to arising’. He does not understand Form by nature subject to passing away as it really is: ‘Form is by nature subject to passing away’. He does not understand Form by nature subject to arising & passing away as it really is: ‘Form is by nature subject to arising & passing away’.

samudayadhammaį¹ƒ vedanaį¹ƒ ā€˜samudayadhammā vedanāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhammaį¹ƒ vedanaį¹ƒ ā€˜vayadhammā vedanāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhammaį¹ƒ vedanaį¹ƒ ā€˜samudayavayadhammā vedanāā€™ti
yathābhÅ«taį¹ƒ nappajānāti.

He does not understand Feeling by nature subject to arising as it really is: ‘Feeling is by nature subject to arising’. He does not understand Feeling by nature subject to passing away as it really is: ‘Feeling is by nature subject to passing away’. He does not understand Feeling by nature subject to arising & passing away as it really is: ‘Feeling is by nature subject to arising & passing away’.

samudayadhammaį¹ƒ saƱƱaį¹ƒ ā€˜samudayadhammaį¹ƒ saƱƱanā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhammaį¹ƒ saƱƱaį¹ƒ ā€˜vayadhammaį¹ƒ saƱƱanā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhammaį¹ƒ saƱƱaį¹ƒ ā€˜samudayavayadhammaį¹ƒ saƱƱanā€™ti
yathābhÅ«taį¹ƒ nappajānāti.

He does not understand Perception by nature subject to arising as it really is: ‘Perception is by nature subject to arising’. He does not understand Perception by nature subject to passing away as it really is: ‘Perception is by nature subject to passing away’. He does not understand Perception by nature subject to arising & passing away as it really is: ‘Perception is by nature subject to arising & passing away’.

samudayadhamme saį¹…khāre ā€˜samudayadhammā saį¹…khārāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhamme saį¹…khāre ā€˜vayadhammā saį¹…khārāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhamme saį¹…khāre ā€˜samudayavayadhammā saį¹…khārāā€™ti
yathābhÅ«taį¹ƒ nappajānāti.

He does not understand Constructions by nature subject to arising as it really is: ‘Constructions is by nature subject to arising’. He does not understand Constructions by nature subject to passing away as it really is: ‘Constructions is by nature subject to passing away’. He does not understand Constructions by nature subject to arising & passing away as it really is: ‘Constructions is by nature subject to arising & passing away’.

samudayadhammaį¹ƒ viƱƱāį¹‡aį¹ƒ ā€˜samudayadhammaį¹ƒ viƱƱāį¹‡anā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhammaį¹ƒ viƱƱāį¹‡aį¹ƒ ā€˜vayadhammaį¹ƒ viƱƱāį¹‡anā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhammaį¹ƒ viƱƱāį¹‡aį¹ƒ ā€˜samudayavayadhammaį¹ƒ
viƱƱāį¹‡anā€™ti yathābhÅ«taį¹ƒ nappajānāti. ayaį¹ƒ vuccati, bhikkhu, avijjā;
ettāvatā ca avijjāgato hotÄ«ā€ti.

He does not understand Consciousness by nature subject to arising as it really is: ‘Consciousness is by nature subject to arising’. He does not understand Consciousness by nature subject to passing away as it really is: ‘Consciousness is by nature subject to passing away’. He does not understand Consciousness by nature subject to arising & passing away as it really is: ‘Consciousness is by nature subject to arising & passing away’.

ayaį¹ƒ vuccati, bhikkhu, avijjā. ettāvatā ca avijjāgato hotÄ«ā€ti.

This, bhikkhu, is called ignorance, and it is to this extent that one is immersed in ignorance.



SN 22.129


ā€”
ā€œā€˜avijjā avijjāā€™ti, bhante, vuccati. katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotÄ«ā€ti?

ā€”
‘Ignorance, ignorance’, it said, Bhante. What, Bhante, is ignorance, and to what extent is one immersed in ignorance?

ā€”
ā€œidhāvuso assutavā puthujjano rÅ«passa assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, vedanāya assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, saƱƱāya assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, saį¹…khārānaį¹ƒ assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, viƱƱāį¹‡assa assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti.

ā€”
Here, friend, an uninstructed ordinary person does not understand as it
really is the gratification, the danger, and the escape in regard to
Form, he does not understand as it really is the gratification, the
danger, and the escape in regard to Feeling, he does not understand as
it really is the gratification, the danger, and the escape in regard to
Perception, he does not understand as it really is the gratification,
the danger, and the escape in regard to Fabrications, he does not
understand as it really is the gratification, the danger, and the escape
in regard to Consciousness.

ā€”
ayaį¹ƒ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotÄ«ā€ti.

This, friend, is called ignorance, and it is to this extent that one is immersed in ignorance.



At SN 22.84, avijjā is likened to a ‘dense thicket’ (tibbo vanasaį¹‡įøo) along the path to nibbāna. At MN 19, it is likened to a ‘decoy’ (okacara) set up by a hunter (Māra) in order to lure a herd of deers on a false path that will bring them calamity and disaster. At MN 105, avijjā is likened to a poison (visadosa) smeared on an arrow (salla) which has wounded someone. The arrow represents taį¹‡hā, while the poison is spread out by chandaĀ·rāgaĀ·byāpāda.

Avijjā is one of the three āsavas, along with kāma and bhava.

Avijjā is one of the four oghas (floods), as well as one of the four yogas (bonds), and is juxtaposed in both sets with kāma, bhava and diį¹­į¹­hi.


AN 4.10


Avijjāyogo ca kathaį¹ƒ hoti? Idha, bhikkhave, ekacco channaį¹ƒ
phassāyatanānaį¹ƒ samudayaƱca atthaį¹…gamaƱca assādaƱca ādÄ«navaƱca
nissaraį¹‡aƱca yathāĀ·bhÅ«taį¹ƒ nappajānāti. Tassa channaį¹ƒ phassāyatanānaį¹ƒ
samudayaƱca atthaį¹…gamaƱca assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca yathāĀ·bhÅ«taį¹ƒ
appajānato yā chasu phassāyatanesu avijjā aƱƱāį¹‡aį¹ƒ sānuseti. Ayaį¹ƒ
vuccati, bhikkhave, avijjāyogo.

“And how is there the yoke of ignorance? There is the case where a
certain person does not discern, as it actually is present, the
origination, the passing away, the allure, the drawbacks, & the
escape from the six sense media. When he does not discern, as it
actually is present, the origination, the passing away, the allure, the
drawbacks, & the escape from the six sense media, then ā€” with regard
to ignorance concerning the six sense media ā€” he is obsessed with
not-knowing. This is the yoke of ignorance.



Avijjā is one of the uddhambhāgiyā saį¹ƒyojanā (higher fetters), along with rÅ«paĀ·rāga, arÅ«paĀ·rāga, māna, and uddhacca.

Avijjā is also the last of the seven anusayas, along with kāmaĀ·rāga, paį¹­igha, diį¹­į¹­hi, vicikiccha, māna and bhavaĀ·rāga. As an anusaya, avijjā is related to adukkhamĀ·asukhā vedanā:


MN 148


adukkhamasukhāya vedanāya phuį¹­į¹­ho samāno tassā vedanāya samudayaƱca
atthaį¹…gamaƱca assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca yathābhÅ«taį¹ƒ nappajānāti.
tassa avijjānusayo anuseti.

If, when touched by a feeling of neither pleasure nor pain, one does not
discern, as it actually is present, the origination, passing away,
allure, drawback, or escape from that feeling, then one’s
ignorance-obsession gets obsessed.




MN 44


ā€œadukkhamasukhāya vedanāya avijjānusayo anusetÄ«ā€ti…

Ignorance-obsession gets obsessed with neither-pleasant-nor-painful feeling…

ā€œsabbāya adukkhamasukhāya vedanāya avijjānusayo anusetÄ«ā€ti?…

Does ignorance-obsession get obsessed with all neither-pleasant-nor-painful feeling?…

ā€œna sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetÄ«ā€ti…

No, ignorance-obsession does not get obsessed with all neither-pleasant-nor-painful feeling…

ā€œadukkhamasukhāya vedanāya kiį¹ƒ pahātabbanā€ti?…

What is to be abandoned with regard to neither-pleasant-nor-painful feeling?…

ā€œadukkhamasukhāya vedanāya avijjānusayo pahātabboā€ti…

Ignorance-obsession is to be abandoned with regard to neither-pleasant-nor-painful feeling…

ā€œsabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabboā€ti?…

Is ignorance-obsession to be abandoned with regard to all neither-pleasant-nor-painful feeling?…

na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo…

No, ignorance-obsession is not to be abandoned with regard to all neither-pleasant-nor-painful feeling…

idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā,
pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā, adukkhamasukhaį¹ƒ
upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. avijjaį¹ƒ
tena pajahati, na tattha avijjānusayo anusetÄ«ā€ti.

There is the case where a monk, with the abandoning of pleasure &
pain ā€” as with the earlier disappearance of elation & distress ā€”
enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither pleasure nor pain. With that he abandons ignorance.
No ignorance-obsession gets obsessed there.



Avijjā is also related to ‘that which is felt born of contact with ignorance’ (avijjāĀ·samphassaĀ·ja vedayita):


SN 22.47


atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
avijjāsamphassajena, bhikkhave, vedayitena phuį¹­į¹­hassa assutavato
puthujjanassa ā€˜asmÄ«ā€™tipissa hoti; ā€˜ayamahamasmÄ«ā€™tipissa hoti;
ā€˜bhavissanā€™tipissa hoti; ā€˜na bhavissanā€™tipissa hoti; ā€˜rÅ«pÄ«
bhavissanā€™tipissa hoti; ā€˜arÅ«pÄ« bhavissanā€™tipissa hoti; ā€˜saƱƱī
bhavissanā€™tipissa hoti; ā€˜asaƱƱī bhavissanā€™tipissa hoti;
ā€˜nevasaƱƱīnāsaƱƱī bhavissanā€™tipissa hotiā€.

Now, there is the intellect, there are ideas (mental qualities), there
is the property of ignorance. To an uninstructed run-of-the-mill person,
touched by experience born of the contact of ignorance, there occur
(the thoughts): ‘I am,’ ‘I am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I
shall be possessed of form,’ ‘I shall be formless,’ ‘I shall be
percipient (conscious),’ ‘I shall be non-percipient,’ or ‘I shall be
neither percipient nor non-percipient.’

ā€œtiį¹­į¹­hanteva kho, bhikkhave, tattheva paƱcindriyāni. athettha sutavato
ariyasāvakassa avijjā pahīyati, vijjā uppajjati. tassa avijjāvirāgā
vijjuppādā ā€˜asmÄ«ā€™tipissa na hoti; ā€˜ayamahamasmÄ«ā€™tipissa na hoti;
ā€˜bhavissanā€™tipissa na hoti; ā€˜na bhavissanā€™tipissa na hoti; ā€˜rÅ«pÄ«
bhavissanā€™tipissa na hoti; ā€˜arÅ«pÄ« bhavissanā€™tipissa na hoti; ā€˜saƱƱī
bhavissanā€™tipissa na hoti; ā€˜asaƱƱī bhavissanā€™tipissa na hoti;
ā€˜nevasaƱƱīnāsaƱƱībhavissanā€™tipissa na hotÄ«ā€ti.

The five faculties, monks, continue as they were. And with regard to
them the well-instructed disciple of the noble ones abandons ignorance
and gives rise to clear knowing. Owing to the fading of ignorance and
the arising of clear knowing, (the thoughts) ā€” ‘I am,’ ‘I am this,’ ‘I
shall be,’ ‘I shall not be,’ ‘I shall be possessed of form,’ ‘I shall be
formless,’ ‘I shall be percipient (conscious),’ ‘I shall be
non-percipient,’ and ‘I shall be neither percipient nor non-percipient’ ā€”
do not occur to him.




SN 22.81


avijjāsamphassajena, bhikkhave, vedayitena phuį¹­į¹­hassa assutavato puthujjanassa uppannā taį¹‡hā

To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises.



At AN 3.67, avijjā is explained as having moha for synonym, although it is arguable that, given the position of avijjā among the anusayas, it would refer to a deeper type of mental factor related to ignorance, that may not be active all the time, of which moha would be the active expression through delusion.

Avijjā is also the root cause in paį¹­iccaĀ·samuppāda, giving rise to saį¹…khāras. As mentioned above, the term is defined in this context at SN 12.2 as not knowing the four ariyaĀ·saccas. The role that avijjā plays in regard to other akusala dhammas is also referred to outside of the context of paį¹­iccaĀ·samuppāda:


SN 20.1


ā€œseyyathāpi, bhikkhave, kÅ«į¹­Ägārassa yā kāci gopānasiyo sabbā tā
kÅ«į¹­aį¹…gamā kÅ«į¹­asamosaraį¹‡Ä kÅ«į¹­asamugghātā sabbā tā samugghātaį¹ƒ gacchanti;
evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā
avijjāsamosaraį¹‡Ä avijjāsamugghātā, sabbe te samugghātaį¹ƒ gacchanti.

Just as the rafters in a peak-roofed house all go to the roof-peak,
incline to the roof-peak, converge at the roof-peak, and all are removed
when the
roof-peak is removed; in the same way, all unwholesome qualities are
rooted in
ignorance and converge upon ignorance, and all are removed when
ignorance is removed.




SN 45.1


ā€œavijjā, bhikkhave, pubbaį¹…gamā akusalānaį¹ƒ dhammānaį¹ƒ samāpattiyā,
anvadeva ahirikaį¹ƒ anottappaį¹ƒ. avijjāgatassa, bhikkhave, aviddasuno
micchādiį¹­į¹­hi pahoti; micchādiį¹­į¹­hissa micchāsaį¹…kappo pahoti;
micchāsaį¹…kappassa micchāvācā pahoti; micchāvācassa micchākammanto
pahoti; micchākammantassa micchāājīvo pahoti; micchāājīvassa
micchāvāyāmo pahoti; micchāvāyāmassa micchāsati pahoti; micchāsatissa
micchāsamādhi pahoti.

Monks, ignorance is the leader in the attainment of unskillful
qualities, followed by lack of conscience & lack of concern. In an
unknowledgeable person, immersed in ignorance, wrong view arises. In one
of wrong view, wrong resolve arises. In one of wrong resolve, wrong
speech arises. In one of wrong speech, wrong action arises. In one of
wrong action, wrong livelihood arises. In one of wrong livelihood, wrong
effort arises. In one of wrong effort, wrong mindfulness arises. In one
of wrong mindfulness, wrong concentration arises.



Avijjā gives rise to āsavas:


AN 6.63


ā€œkatamo ca, bhikkhave, āsavānaį¹ƒ nidānasambhavo? avijjā, bhikkhave, āsavānaį¹ƒ nidānasambhavo…

And what is the cause by which fermentations come into play? Ignorance is the cause by which fermentations come into play…

ā€œkatamo ca, bhikkhave, āsavanirodho? avijjānirodho, bhikkhave, āsavanirodho.

And what is the cessation of fermentations? From the cessation of ignorance is the cessation of fermentations



As we will see below, the relationship between avijjā and āsavas is reciprocal. Avijjā is also specificly said to give rise to craving:


AN 4.50


avijjānivutā posā, piyarūpābhinandino.

Men hindered by ignorance
seek delight in pleasant things




AN 10.62


ā€œbhavataį¹‡hāmpāhaį¹ƒ, bhikkhave, sāhāraį¹ƒ vadāmi, no anāhāraį¹ƒ. ko cāhāro bhavataį¹‡hāya? ā€˜avijjāā€™tissa vacanÄ«yaį¹ƒ.

I say, bhikkhus, that craving for existence has a nutriment; it is not
without nutriment. And what is the nutriment for craving for existence?
It should be said: ignorance.



Avijjā appears due to specific factors. The five nÄ«varaį¹‡as:


AN 10.61


ā€œpurimā, bhikkhave, koį¹­i na paƱƱāyati avijjāya: ā€˜ito pubbe avijjā
nāhosi, atha pacchā samabhavÄ«ā€™ti. evaƱcetaį¹ƒ, bhikkhave, vuccati, atha ca
pana paƱƱāyati: ā€˜idappaccayā avijjāā€™ti. avijjampāhaį¹ƒ, bhikkhave,
sāhāraį¹ƒ vadāmi, no anāhāraį¹ƒ. ko cāhāro avijjāya? ā€˜paƱca nÄ«varaį¹‡Äā€™tissa
vacanÄ«yaį¹ƒ.

Bhikkhus, this is said: ā€˜A first point of ignorance, bhikkhus, is not
seen such that before this there was no ignorance and afterward it came
into being.ā€™ Still, ignorance is seen to have a specific condition. I
say, bhikkhus, that ignorance has a nutriment; it is not without
nutriment. And what is the nutriment for ignorance? It should be said:
the five hindrances.



Ayoniso manasikāra:


MN 2


ā€œkatame ca, bhikkhave, dhammā na manasikaraį¹‡Ä«yā ye dhamme manasi karoti?
yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati,
uppanno vā kāmāsavo pavaįøįøhati; anuppanno vā bhavāsavo uppajjati,
uppanno vā bhavāsavo pavaįøįøhati; anuppanno vā avijjāsavo uppajjati,
uppanno vā avijjāsavo pavaįøįøhati. ime dhammā na manasikaraį¹‡Ä«yā ye dhamme
manasi karoti…

And what are the ideas unfit for attention that he attends to? Whatever
ideas such that, when he attends to them, the unarisen fermentation of
sensuality arises in him, and the arisen fermentation of sensuality
increases; the unarisen fermentation of becoming arises in him, and
arisen fermentation of becoming increases; the unarisen fermentation of
ignorance arises in him, and the arisen fermentation of ignorance
increases. These are the ideas unfit for attention that he attends to…

ā€œso evaį¹ƒ ayoniso manasi karoti: ā€˜ahosiį¹ƒ nu kho ahaį¹ƒ atÄ«tamaddhānaį¹ƒ? na
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kathaį¹ƒ
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ ahosiį¹ƒ nu kho ahaį¹ƒ
atÄ«tamaddhānaį¹ƒ? bhavissāmi nu kho ahaį¹ƒ anāgatamaddhānaį¹ƒ? na nu kho
bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ?
kathaį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ bhavissāmi nu
kho ahaį¹ƒ anāgatamaddhānanā€™ti? etarahi vā paccuppannamaddhānaį¹ƒ ajjhattaį¹ƒ
kathaį¹ƒkathÄ« hoti: ā€˜ahaį¹ƒ nu khosmi? no nu khosmi? kiį¹ƒ nu khosmi? kathaį¹ƒ
nu khosmi? ayaį¹ƒ nu kho satto kuto āgato? so kuhiį¹ƒ gāmÄ« bhavissatÄ«ā€™ti?

“This is how he attends inappropriately: ‘Was I in the past? Was I not
in the past? What was I in the past? How was I in the past? Having been
what, what was I in the past? Shall I be in the future? Shall I not be
in the future? What shall I be in the future? How shall I be in the
future? Having been what, what shall I be in the future?’ Or else he is
inwardly perplexed about the immediate present: ‘Am I? Am I not? What am
I? How am I? Where has this being come from? Where is it bound?’

ā€œtassa evaį¹ƒ ayoniso manasikaroto channaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ aƱƱatarā diį¹­į¹­hi
uppajjati. ā€˜atthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜natthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
anattānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜anattanāva attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi
uppajjati; atha vā panassa evaį¹ƒ diį¹­į¹­hi hoti: ā€˜yo me ayaį¹ƒ attā vado
vedeyyo tatra tatra kalyāį¹‡apāpakānaį¹ƒ kammānaį¹ƒ vipākaį¹ƒ paį¹­isaį¹ƒvedeti so
kho pana me ayaį¹ƒ attā nicco dhuvo sassato avipariį¹‡Ämadhammo sassatisamaį¹ƒ
tatheva į¹­hassatÄ«ā€™ti. idaį¹ƒ vuccati, bhikkhave, diį¹­į¹­higataį¹ƒ diį¹­į¹­higahanaį¹ƒ
diį¹­į¹­hikantāraį¹ƒ diį¹­į¹­hivisÅ«kaį¹ƒ diį¹­į¹­hivipphanditaį¹ƒ diį¹­į¹­hisaį¹ƒyojanaį¹ƒ.
diį¹­į¹­hisaį¹ƒyojanasaį¹ƒyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraį¹‡ena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
ā€˜na parimuccati dukkhasmāā€™ti vadāmi.

“As he attends inappropriately in this way, one of six kinds of view
arises in him: The view I have a self arises in him as true &
established, or the view I have no self… or the view It is precisely
by means of self that I perceive self… or the view It is precisely by
means of self that I perceive not-self… or the view It is precisely by
means of not-self that I perceive self arises in him as true &
established, or else he has a view like this: This very self of mine ā€”
the knower that is sensitive here & there to the ripening of good
& bad actions ā€” is the self of mine that is constant, everlasting,
eternal, not subject to change, and will stay just as it is for
eternity. This is called a thicket of views, a wilderness of views, a
contortion of views, a writhing of views, a fetter of views. Bound by a
fetter of views, the uninstructed run-of-the-mill person is not freed
from birth, aging, & death, from sorrow, lamentation, pain,
distress, & despair. He is not freed, I tell you, from suffering
& stress.



Āsavas:


MN 9


āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho

With the arising of the taints there is the arising of
ignorance. With the cessation of the taints there is the cessation of
ignorance.



A number of factors leading to the cessation of avijjā are also mentioned in the suttas. Kāyagatāsati:


AN 1.586


ā€œekadhamme, bhikkhave, bhāvite bahulÄ«kate avijjā pahÄ«yati. katamasmiį¹ƒ ekadhamme? kāyagatāya satiyā.

When one thing, bhikkhus, is developed and cultivated, ignorance is abandoned. Which thing? Mindfulness directed to the body.



AniccaĀ·saƱƱā:


SN 22.102


ā€œaniccasaƱƱā, bhikkhave, bhāvitā bahulÄ«katā sabbaį¹ƒ kāmarāgaį¹ƒ
pariyādiyati, sabbaį¹ƒ rÅ«parāgaį¹ƒ pariyādiyati, sabbaį¹ƒ bhavarāgaį¹ƒ
pariyādiyati, sabbaį¹ƒ avijjaį¹ƒ pariyādiyati, sabbaį¹ƒ asmimānaį¹ƒ samÅ«hanatiā€.

Bhikkhus, when the perception of impermanence is developed and
cultivated, it eliminates all sensual lust, it eliminates all lust for
existence, it eliminates all ignorance, it uproots all conceit ā€˜I am.ā€™

ā€œkathaį¹ƒ bhāvitā ca, bhikkhave, aniccasaƱƱā kathaį¹ƒ bahulÄ«katā sabbaį¹ƒ
kāmarāgaį¹ƒ pariyādiyati, sabbaį¹ƒ rÅ«parāgaį¹ƒ pariyādiyati, sabbaį¹ƒ bhavarāgaį¹ƒ
pariyādiyati, sabbaį¹ƒ avijjaį¹ƒ pariyādiyati, sabbaį¹ƒ asmimānaį¹ƒ samÅ«hanati?
ā€˜iti rÅ«paį¹ƒ, iti rÅ«passa samudayo, iti rÅ«passa atthaį¹…gamo; iti vedanā,
iti vedanāya samudayo, iti vedanāya atthaį¹…gamo; iti saƱƱā, iti saƱƱāya
samudayo, iti saƱƱāya atthaį¹…gamo; iti saį¹…khārā, iti saį¹…khārānaį¹ƒ
samudayo, iti saį¹…khārānaį¹ƒ atthaį¹…gamo; iti viƱƱāį¹‡aį¹ƒ, iti viƱƱāį¹‡assa
samudayo, iti viƱƱāį¹‡assa atthaį¹…gamoā€™ti. evaį¹ƒ bhāvitā kho, bhikkhave,
aniccasaƱƱā evaį¹ƒ bahulÄ«katā sabbaį¹ƒ kāmarāgaį¹ƒ pariyādiyati, sabbaį¹ƒ
rÅ«parāgaį¹ƒ pariyādiyati, sabbaį¹ƒ bhavarāgaį¹ƒ pariyādiyati, sabbaį¹ƒ avijjaį¹ƒ
pariyādiyati, sabbaį¹ƒ asmimānaį¹ƒ samÅ«hanatÄ«ā€ti.

And how, bhikkhus, is the perception of impermanence developed and
cultivated so that it eliminates all sensual lust, eliminates all lust
for existence, eliminates all ignorance, and uproots all conceit ā€˜I amā€™?
ā€˜Such is form, such its origin, such its passing away; such is feeling,
such its origin, such its passing away; such is perception, such its
origin, such its passing away; such are volitional formations, such
their origin, such their passing away; such is consciousness, such its
origin, such its passing awayā€™: that is how the perception of
impermanence is developed and cultivated so that it eliminates all
sensual lust, eliminates all lust for existence, eliminates all
ignorance, and uproots all conceit ā€˜I am.ā€™




SN 35.79


ā€”
ā€œkatamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti?

ā€”
ā€œAnd what is that one thing, venerable sir, through the abandoning of
which ignorance is abandoned by a bhikkhu and true knowledge
arises?ā€

ā€”
ā€œavijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti.

ā€”
ā€œIgnorance, bhikkhu, is that one thing through the abandoning of
which ignorance is abandoned by a bhikkhu and true knowledgearises.ā€

ā€”
ā€œkathaį¹ƒ pana, bhante, jānato, kathaį¹ƒ passato bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti?

ā€”
ā€œBut, venerable sir, how should one know, how should one
see, for ignorance to be abandoned by him and true knowledge to
arise?ā€

ā€”
ā€œcakkhuį¹ƒ kho, bhikkhu, aniccato jānato passato avijjā pahÄ«yati, vijjā
uppajjati. rūpe aniccato jānato passato avijjā pahīyati, vijjā
uppajjati. cakkhuviƱƱāį¹‡aį¹ƒ… cakkhusamphassaį¹ƒ… yampidaį¹ƒ
cakkhusamphassapaccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā
adukkhamasukhaį¹ƒ vā tampi aniccato jānato passato avijjā pahÄ«yati, vijjā
uppajjati.
sotaį¹ƒ… sadde… sotaviƱƱāį¹‡aį¹ƒ… sotasamphassaį¹ƒ… yampidaį¹ƒ
sotasamphassapaccayā uppajjati…
ghānaį¹ƒ… gandhe… ghānaviƱƱāį¹‡aį¹ƒ… ghānasamphassaį¹ƒ… yampidaį¹ƒ
ghānasamphassapaccayā uppajjati…
jivhaį¹ƒ… rase… jivhaviƱƱāį¹‡aį¹ƒ… jivhasamphassaį¹ƒ… yampidaį¹ƒ
jivhasamphassapaccayā uppajjati…
kāyaį¹ƒ… phoį¹­į¹­habbe… kāyaviƱƱāį¹‡aį¹ƒ… kāyasamphassaį¹ƒ… yampidaį¹ƒ
kāyasamphassapaccayā uppajjati…
manaį¹ƒ… dhamme… manoviƱƱāį¹‡aį¹ƒ… manosamphassaį¹ƒ… yampidaį¹ƒ
manosamphassapaccayā uppajjati… vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā
adukkhamasukhaį¹ƒ vā tampi aniccato jānato passato avijjā pahÄ«yati, vijjā
uppajjati. evaį¹ƒ kho, bhikkhu, jānato evaį¹ƒ passato avijjā pahÄ«yati, vijjā
uppajjatÄ«ā€ti.

ā€”
ā€œBhikkhu, when one knows and sees the eye as impermanent, ignorance is
abandoned and true knowledge arises. When one knows and sees forms as
impermanent ā€¦ When one knows and sees eye-consciousness…
eye-contact… whatever feeling arises with eye-contact as
conditionā€”whether pleasant or painful or neither-painful-norpleasant…
the ear… sounds… ear-consciousness… ear-contact… whatever
feeling arises with ear-contact…
the nose… smells… nose-consciousness… nose-contact… whatever
feeling arises with nose-contact…
the tongue… tastes… tongue-consciousness… tongue-contact…
whatever feeling arises with tongue-contact… the body… touches…
body-consciousness… body-contact… whatever feeling arises with
body-contact…
the mind… mental objects… mind-consciousness… mind-contact… When
one knows and sees as impermanent whatever feeling arises with
mind-contact as conditionā€”whether pleasant or painful or
neither-painful-norpleasantā€”ignorance is abandoned and true knowledge
arises. When one knows and sees thus, bhikkhu, ignorance is abandoned
and true knowledge arises.ā€




SN 35.80


ā€œkathaį¹ƒ pana, bhante, jānato, kathaį¹ƒ passato avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti?

ā€œBut, venerable sir, how should one know, how should one
see, for ignorance to be abandoned by him and true knowledge to
arise?ā€

ā€œidha, bhikkhu, bhikkhuno sutaį¹ƒ hoti: ā€˜sabbe dhammā nālaį¹ƒ
abhinivesāyāā€™ti. evaƱcetaį¹ƒ, bhikkhu, bhikkhuno sutaį¹ƒ hoti: ā€˜sabbe dhammā
nālaį¹ƒ abhinivesāyāā€™ti, so sabbaį¹ƒ dhammaį¹ƒ abhijānāti, sabbaį¹ƒ dhammaį¹ƒ
abhiƱƱāya sabbaį¹ƒ dhammaį¹ƒ parijānāti, sabbaį¹ƒ dhammaį¹ƒ pariƱƱāya
sabbanimittāni aƱƱato passati, cakkhuį¹ƒ aƱƱato passati, rÅ«pe…
cakkhuviƱƱāį¹‡aį¹ƒ… cakkhusamphassaį¹ƒ… yampidaį¹ƒ cakkhusamphassapaccayā
uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamasukhaį¹ƒ vā tampi aƱƱato
passati…
sotaį¹ƒ… sadde… sotaviƱƱāį¹‡aį¹ƒ… sotasamphassaį¹ƒ… yampidaį¹ƒ
sotasamphassapaccayā uppajjati…
ghānaį¹ƒ… gandhe… ghānaviƱƱāį¹‡aį¹ƒ… ghānasamphassaį¹ƒ… yampidaį¹ƒ
ghānasamphassapaccayā uppajjati…
jivhaį¹ƒ… rase… jivhaviƱƱāį¹‡aį¹ƒ… jivhasamphassaį¹ƒ… yampidaį¹ƒ
jivhasamphassapaccayā uppajjati…
kāyaį¹ƒ… phoį¹­į¹­habbe… kāyaviƱƱāį¹‡aį¹ƒ… kāyasamphassaį¹ƒ… yampidaį¹ƒ
kāyasamphassapaccayā uppajjati…
manaį¹ƒ aƱƱato passati, dhamme… manoviƱƱāį¹‡aį¹ƒ… manosamphassaį¹ƒ…
yampidaį¹ƒ manosamphassapaccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā
adukkhamasukhaį¹ƒ vā tampi aƱƱato passati. evaį¹ƒ kho, bhikkhu, jānato evaį¹ƒ
passato bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti.

ā€œHere, bhikkhu, a bhikkhu has heard, ā€˜Nothing is worth adhering
to.ā€™ When a bhikkhu has heard, ā€˜Nothing is worth adhering to,ā€™ he
directly knows everything. Having directly known everything, he
fully understands everything. Having fully understood everything, he
sees all signs differently. He sees the eye differently, he sees forms
differently… eye-consciousness… eye-contact… whatever feeling
arises with eye-contact…
the nose… smells… nose-consciousness… nose-contact… whatever
feeling arises with nose-contact…
the tongue… tastes… tongue-consciousness… tongue-contact…
whatever feeling arises with tongue-contact… the body… touches…
body-consciousness… body-contact… whatever feeling arises with
body-contact…
the mind… mental objects… mind-consciousness… mind-contact…
whatever feeling arises with mind-contact as condition
… that too he sees differently. When one knows and sees thus, bhikkhu,
ignorance is abandoned and true knowledge arises.ā€



Samādhi:


AN 6.24


ā€œchahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaį¹ƒ pabbatarājaį¹ƒ
padāleyya, ko pana vādo chavāya avijjāya! katamehi chahi?

ā€œBhikkhus, possessing six qualities, a bhikkhu could break the
Himalayas, the king of mountains, how much more then [that] low
ignorance! What six?

idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti,

Here, a bhikkhu is skilled in attaining of concentration;

samādhissa į¹­hitikusalo hoti,

skilled in maintaining
concentration;

samādhissa vuį¹­į¹­hānakusalo hoti,

skilled in emerging from concentration;

samādhissa kallitakusalo hoti,

skilled in fitness for concentration;

samādhissa gocarakusalo hoti,

skilled in the area of
concentration;

samādhissa abhinīhārakusalo hoti.

skilled in resolution regarding
concentration.



PaƱƱā:


AN 2.32


vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? paƱƱā bhāvīyati. paƱƱā bhāvitā kamatthamanubhoti? yā avijjā sā pahīyati.

When insight is developed, what purpose does it serve? Discernment is
developed. And when discernment is developed, what purpose does it
serve? Ignorance is abandoned.



AbhiƱƱā:


SN 45.159


katame ca, bhikkhave, dhammā abhiƱƱā pahātabbā? avijjā ca bhavataį¹‡hā ca

What, monks, are the states to be abandoned with higher knowledge? They are ignorance and the desire for [further] becoming.



Cultivating appamāda and being ātāpī:


MN 4


ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā paį¹­hame yāme paį¹­hamā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.

This was the first knowledge I attained in the first watch of the night.
Ignorance was destroyed; knowledge arose; darkness was destroyed; light
arose ā€” as happens in one who is heedful, ardent, & resolute.





Bodhi leaf


āvuso: friend - usually in conversation between
bhikkhus, a form of polite address ‘friend, brother Sir’, although quite
informal since it is used by the disciple as well as the master in
return.



Bodhi leaf


āyasmā: venerable - lit: old. Used as a respectful appellation of a bhikkhu of some standing.



Bodhi leaf


āyatana: sphere, stretch, extent, reach, sphere of perception. The word appears mainly in two contexts:

1) as refering both to the six physical sense organs, i.e. cakkhu, sota, ghāna, jivhā, kāya, mana, as well as to their respective objects, i.e. rÅ«pa visible objects, sadda sounds, gandha smells, rasa tastes, phoį¹­į¹­habba tangible bodily phenomena, dhamma mental phenomena.

2) to designate each of the four formless jhānas.



Bodhi leaf


ayoniso manasikāra:

inappropiate attention, unwise reflection.

The most substantial characterization of ayoniso manasikāra is provided in the Sabbāsavā Sutta:


MN 2


ā€œso evaį¹ƒ ayoniso manasi karoti: ā€˜ahosiį¹ƒ nu kho ahaį¹ƒ atÄ«tamaddhānaį¹ƒ? na
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kathaį¹ƒ
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ ahosiį¹ƒ nu kho ahaį¹ƒ
atÄ«tamaddhānaį¹ƒ? bhavissāmi nu kho ahaį¹ƒ anāgatamaddhānaį¹ƒ? na nu kho
bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ?
kathaį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ bhavissāmi nu
kho ahaį¹ƒ anāgatamaddhānanā€™ti? etarahi vā paccuppannamaddhānaį¹ƒ ajjhattaį¹ƒ
kathaį¹ƒkathÄ« hoti: ā€˜ahaį¹ƒ nu khosmi? no nu khosmi? kiį¹ƒ nu khosmi? kathaį¹ƒ
nu khosmi? ayaį¹ƒ nu kho satto kuto āgato? so kuhiį¹ƒ gāmÄ« bhavissatÄ«ā€™ti?

This is how he attends inappropriately: ‘Was I in the past? Was I not in
the past? What was I in the past? How was I in the past? Having been
what, what was I in the past? Shall I be in the future? Shall I not be
in the future? What shall I be in the future? How shall I be in the
future? Having been what, what shall I be in the future?’ Or else he is
inwardly perplexed about the immediate present: ‘Am I? Am I not? What am
I? How am I? Where has this being come from? Where is it bound?’

ā€œtassa evaį¹ƒ ayoniso manasikaroto channaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ aƱƱatarā diį¹­į¹­hi
uppajjati. ā€˜atthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜natthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
anattānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜anattanāva attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi
uppajjati; atha vā panassa evaį¹ƒ diį¹­į¹­hi hoti: ā€˜yo me ayaį¹ƒ attā vado
vedeyyo tatra tatra kalyāį¹‡apāpakānaį¹ƒ kammānaį¹ƒ vipākaį¹ƒ paį¹­isaį¹ƒvedeti so
kho pana me ayaį¹ƒ attā nicco dhuvo sassato avipariį¹‡Ämadhammo sassatisamaį¹ƒ
tatheva į¹­hassatÄ«ā€™ti. idaį¹ƒ vuccati, bhikkhave, diį¹­į¹­higataį¹ƒ diį¹­į¹­higahanaį¹ƒ
diį¹­į¹­hikantāraį¹ƒ diį¹­į¹­hivisÅ«kaį¹ƒ diį¹­į¹­hivipphanditaį¹ƒ diį¹­į¹­hisaį¹ƒyojanaį¹ƒ.
diį¹­į¹­hisaį¹ƒyojanasaį¹ƒyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraį¹‡ena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
ā€˜na parimuccati dukkhasmāā€™ti vadāmi.

As he attends inappropriately in this way, one of six kinds of view
arises in him: The view I have a self arises in him as true &
established, or the view I have no self… or the view It is precisely
by means of self that I perceive self… or the view It is precisely by
means of self that I perceive not-self… or the view It is precisely by
means of not-self that I perceive self arises in him as true &
established, or else he has a view like this: This very self of mine ā€”
the knower that is sensitive here & there to the ripening of good
& bad actions ā€” is the self of mine that is constant, everlasting,
eternal, not subject to change, and will stay just as it is for
eternity. This is called a thicket of views, a wilderness of views, a
contortion of views, a writhing of views, a fetter of views. Bound by a
fetter of views, the uninstructed run-of-the-mill person is not freed
from birth, aging, & death, from sorrow, lamentation, pain,
distress, & despair. He is not freed, I tell you, from suffering
& stress.



According to the commentary, ayoniso manasikāra
is attention or reflection that constitutes the wrong means or the
wrong track (uppatha), that is contrary to the truth, as for example the
vipallāsas:
attention to the impermanent as permanent, the unpleasant as pleasant,
what is not self as self, and what is foul as beautiful.

The Akusalavitakka Sutta also provides a connection with the wrong type of vitakkas:


SN 9.11


ekaį¹ƒ samayaį¹ƒ aƱƱataro bhikkhu kosalesu viharati aƱƱatarasmiį¹ƒ vanasaį¹‡įøe.
tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke
vitakketi, seyyathidaį¹ƒ kāmavitakkaį¹ƒ, byāpādavitakkaį¹ƒ, vihiį¹ƒsāvitakkaį¹ƒ.
atha kho yā tasmiį¹ƒ vanasaį¹‡įøe adhivatthā devatā tassa bhikkhuno
anukampikā atthakāmā taį¹ƒ bhikkhuį¹ƒ saį¹ƒvejetukāmā yena so bhikkhu
tenupasaį¹…kami; upasaį¹…kamitvā taį¹ƒ bhikkhuį¹ƒ gāthāhi ajjhabhāsi:

On one occasion a certain monk was dwelling among the Kosalans in a
forest thicket. Now at that time, he spent the day’s abiding thinking
evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill
will, thoughts of doing harm. Then the devata inhabiting the forest
thicket, feeling sympathy for the monk, desiring his benefit, desiring
to bring him to his senses, approached him and addressed him with this
verse:

ā€œayoniso manasikārā, so vitakkehi khajjasi.

From inappropriate attention, you’re being chewed by your thoughts.



At AN 5.151, ayoniso manasikāra is juxtaposed with anĀ·ekaggaĀ·citta (see ekaggaĀ·tā for an antonym) in one single item as an attitude preventing one who listens to the Dhamma from realizing it.

Ayoniso manasikāra prevents wholesome states from arising:

The seven bojjhaį¹…gas:


AN 1.74


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
bojjhaį¹…gā nuppajjanti uppannā vā bojjhaį¹…gā na bhāvanāpāripÅ«riį¹ƒ gacchanti
yathayidaį¹ƒ, bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen factors
of awakening do not arise and arisen factors of enlightenment do not go
to their completion through development so much as inappropriate
attention.



SatiĀ·sampajaƱƱa:


AN 10.61


asatāsampajaƱƱampāhaį¹ƒ, bhikkhave, sāhāraį¹ƒ vadāmi, no anāhāraį¹ƒ. ko cāhāro
asatāsampajaƱƱassa? ā€˜ayonisomanasikāroā€™ā€™tissa vacanÄ«yaį¹ƒ.

Lack of mindfulness and clear comprehension, too, I say, has a
nutriment; it is not without nutriment. And what is the nutriment for
lack of mindfulness and clear comprehension? It should be said: careless
attention.



Ayoniso manasikāra also gives rise to other akusala dhammas:


AN 1.66


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti
yathayidaį¹ƒ, bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen
unwholesome states arise and arisen wholesome states decline, so much as
inappropriate attention.



In particular, in conjunction with other phenomena, it gives rise to the five nÄ«varaį¹‡as:


SN 46.51


ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
subhanimittaį¹ƒ. tattha ayonisomanasikārabahulÄ«kāro: ayamāhāro
anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa
bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen? There is
the theme of beauty. To foster inappropriate attention to it: This is
the food for the arising of unarisen sensual desire, or for the growth
& increase of sensual desire once it has arisen.

ā€œko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa
vā byāpādassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
paį¹­ighanimittaį¹ƒ. tattha ayonisomanasikārabahulÄ«kāro: ayamāhāro
anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa
bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is the theme
of resistance. To foster inappropriate attention to it: This is the
food for the arising of unarisen ill will, or for the growth &
increase of ill will once it has arisen.

ā€œko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
arati tandi vijambhitā bhattasammado cetaso ca lÄ«nattaį¹ƒ. tattha
ayonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā thinamiddhassa
uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen sloth & drowsiness,
or for the growth & increase of sloth & drowsiness once it has
arisen? There are boredom, weariness, yawning, drowsiness after a meal,
& sluggishness of awareness. To foster inappropriate attention to
them: This is the food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.

ā€œko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? atthi,
bhikkhave, cetaso avūpasamo. tattha ayonisomanasikārabahulīkāro:
ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā
uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety
once it has arisen? There is non-stillness of awareness. To foster
inappropriate attention to that: This is the food for the arising of
unarisen restlessness & anxiety, or for the growth & increase of
restlessness & anxiety once it has arisen.



When it comes to vicikicchā, ayoniso manasikāra is the cause per se:


AN 1.15


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya
saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen doubt
arises and arisen doubt increases and multiplies, so much as
inappropriate attention.



Ayoniso manasikāra is also the direct cause for the arising of micchāĀ·diį¹­į¹­hi:


AN 1.310


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
micchādiį¹­į¹­hi uppajjati uppannā vā micchādiį¹­į¹­hi pavaįøįøhati yathayidaį¹ƒ,
bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen wrong
view arises and arisen wrong view increases and multiplies, so much as
inappropriate attention.



It generally leads to ‘great harm’ (mahato anatthāya):


AN 1.90


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ mahato
anatthāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, ayoniso manasikāro.

Bhikkhus, I do not see any other thing that leads to such great harm as inappropriate attention.



It leads particularly to the disappearance of the Dhamma (saddhammassa sammosāya antaradhānāya):


AN 1.122


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ saddhammassa
sammosāya antaradhānāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave,
ayonisomanasikāro.

Bhikkhus, I do not see any other thing that leads to the decline and
disappearance of the good Dhamma, so much as inappropriate attention.

According to AN 10.76, ayoniso manasikāra rests particularly on three phenomena: forgetfulness (muį¹­į¹­hasacca), lack of sampajaƱƱa, and mental unrest (cetaso vikkhepa).



Bodhi leaf


ā€”ā€”ā€”ā€”ā€”ā€”oooOoooā€”ā€”ā€”ā€”ā€”ā€”


Katamo ca, bhikkhave, ariyo aį¹­į¹­haį¹…giko maggo? Seyyathidaį¹ƒ sammādiį¹­į¹­hi,
sammāsaį¹…kappo, sammāvācā, sammākammanto, sammā-ājÄ«vo, sammāvāyāmo,
sammāsati, sammāsamādhi.

Now what, monks, is the Noble Eightfold Path? Right view, right resolve,
right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.

Katamā ca, bhikkhave, sammādiį¹­į¹­hi? Yaį¹ƒ kho, bhikkhave, dukkhe Ʊāį¹‡aį¹ƒ,
dukkha-samudaye Ʊāį¹‡aį¹ƒ , dukkha-nirodhe Ʊāį¹‡aį¹ƒ, dukkha-nirodha-gāminiyā
paį¹­ipadāya Ʊāį¹‡aį¹ƒ ayaį¹ƒ vuccati, bhikkhave, sammādiį¹­į¹­hi.

And what, monks, is right view? Knowledge with regard to stress,
knowledge with regard to the origination of stress, knowledge with
regard to the stopping of stress, knowledge with regard to the way of
practice leading to the stopping of stress: This, monks, is called right
view.

Katamo ca, bhikkhave, sammāsaį¹…kappo? Yo kho, bhikkhave,
nekkhamma-saį¹…kappo , abyāpāda-saį¹…kappo, avihiį¹ƒsā-saį¹…kappo ayaį¹ƒ vuccati,
bhikkhave, sammāsaį¹…kappo.

And what is right resolve? Being resolved on renunciation, on freedom
from ill will, on harmlessness: This is called right resolve.

Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaį¹‡Ä«,
pisuį¹‡Äya vācāya veramaį¹‡Ä«, pharusāya vācāya veramaį¹‡Ä«, samphappalāpā
veramaį¹‡Ä« ayaį¹ƒ vuccati, bhikkhave, sammāvācā.

And what is right speech? Abstaining from lying, abstaining from
divisive speech, abstaining from abusive speech, abstaining from idle
chatter: This, monks, is called right speech.

Katamo ca, bhikkhave, sammā-kammanto? Yā kho, bhikkhave, pāį¹‡Ätipātā
veramaį¹‡Ä«, adinnādānā veramaį¹‡Ä«, abrahmacariyā veramaį¹‡Ä« ayaį¹ƒ vuccati,
bhikkhave, sammā-kammanto.

And what, monks, is right action? Abstaining from taking life,
abstaining from stealing, abstaining from unchastity: This, monks, is
called right action.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako
micchā-ājÄ«vaį¹ƒ pahāya sammā-ājÄ«vena jÄ«vitaį¹ƒ kappeti ayaį¹ƒ vuccati,
bhikkhave, sammā-ājīvo.

And what, monks, is right livelihood? There is the case where a disciple
of the noble ones, having abandoned dishonest livelihood, keeps his
life going with right livelihood: This, monks, is called right
livelihood.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaį¹ƒ
pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ anuppādāya chandaį¹ƒ janeti vāyamati
vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati; uppannānaį¹ƒ pāpakānaį¹ƒ
akusalānaį¹ƒ dhammānaį¹ƒ pahānāya chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati
cittaį¹ƒ paggaį¹‡hāti padahati; anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ uppādāya
chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati;
uppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ į¹­hitiyā asammosāya bhiyyobhāvāya
vepullāya bhāvanāya pāripÅ«riyā chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati
cittaį¹ƒ paggaį¹‡hāti padahati. Ayaį¹ƒ vuccati, bhikkhave, sammāvāyāmo.

And what, monks, is right effort? (i) There is the case where a monk
generates desire, endeavors, activates persistence, upholds & exerts
his intent for the sake of the non-arising of evil, unskillful
qualities that have not yet arisen. (ii) He generates desire, endeavors,
activates persistence, upholds & exerts his intent for the sake of
the abandonment of evil, unskillful qualities that have arisen. (iii) He
generates desire, endeavors, activates persistence, upholds &
exerts his intent for the sake of the arising of skillful qualities that
have not yet arisen. (iv) He generates desire, endeavors, activates
persistence, upholds & exerts his intent for the maintenance,
non-confusion, increase, plenitude, development, & culmination of
skillful qualities that have arisen: This, monks, is called right
effort.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu
kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaį¹ƒ; vedanāsu vedanānupassÄ« viharati ātāpÄ« sampajāno
satimā, vineyya loke abhijjhā-domanassaį¹ƒ; citte cittānupassÄ« viharati
ātāpÄ« sampajāno satimā, vineyya loke abhijjhā-domanassaį¹ƒ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaį¹ƒ.
Ayaį¹ƒ vuccati, bhikkhave, sammāsati.

And what, monks, is right mindfulness? (i) There is the case where a
monk remains focused on the body in & of itself ā€” ardent, aware,
& mindful ā€” putting away greed & distress with reference to the
world. (ii) He remains focused on feelings in & of themselves ā€”
ardent, aware, & mindful ā€” putting away greed & distress with
reference to the world. (iii) He remains focused on the mind in & of
itself ā€” ardent, aware, & mindful ā€” putting away greed &
distress with reference to the world. (iv) He remains focused on mental
qualities in & of themselves ā€” ardent, aware, & mindful ā€”
putting away greed & distress with reference to the world. This,
monks, is called right mindfulness.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ
vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati;
vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ
avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja
viharati;
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaƱca kāyena
paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako satimā
sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati;
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ
atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ
upasampajja viharati.
Ayaį¹ƒ vuccati, bhikkhave, sammāsamādhi ti.

And what, monks, is right concentration? (i) There is the case where a
monk ā€” quite withdrawn from sensuality, withdrawn from unskillful
(mental) qualities ā€” enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought
& evaluation. (ii) With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of concentration, unification of awareness free from
directed thought & evaluation ā€” internal assurance. (iii) With the
fading of rapture, he remains equanimous, mindful, & alert, and
senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he
has a pleasant abiding.’ (iv) With the abandoning of pleasure & pain
ā€” as with the earlier disappearance of elation & distress ā€” he
enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither pleasure nor pain. This, monks, is called right
concentration.



ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is most famously introduced at SN 56.11 as the Middle Way (majjhimā paį¹­ipadā), i.e. the path avoiding both hedonism and self-mortification:

SN 56.11



DveĀ·me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cĀ·Äyaį¹ƒ
kāmesu kāmaĀ·sukhĀ·allikĀ·Änuyogo hÄ«no gammo pothujjaniko anĀ·ariyo
anĀ·atthaĀ·saį¹ƒhito, yo cĀ·Äyaį¹ƒ attakilamathĀ·Änuyogo dukkho anĀ·ariyo
anĀ·atthaĀ·saį¹ƒhito. Ete kho, bhikkhave, ubho ante anĀ·upagamma majjhimā
paį¹­ipadā tathāgatena abhisambuddhā cakkhuĀ·karaį¹‡Ä« Ʊāį¹‡aĀ·karaį¹‡Ä« upasamāya
abhiƱƱāya sambodhāya nibbānāya saį¹ƒvattati.

These two extremes, bhikkhus, should not be adopted by one who has gone
forth from the home life. Which two? On one hand, the devotion to
hedonism towards sensuality, which is inferior, vulgar, common, ignoble,
deprived of benefit, and on the other hand the devotion to
self-mortification, which is painful, ignoble, deprived of benefit.
Without going to these two extremes, bhikkhus, the Tathāgata has fully
awaken to the Middle Way, which produces vision, which produces
knowledge, and leads to appeasement, to direct knowledge, to awakening,
to Nibbāna.



ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is also introduced later on in that same sutta as the fourth ariyaĀ·sacca:



Idaį¹ƒ kho pana, bhikkhave, dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadā ariyaĀ·saccaį¹ƒ:
ayamĀ·eva ariyo aį¹­į¹­haį¹…giko maggo, seyyathidaį¹ƒ: sammāĀ·diį¹­į¹­hi
sammāĀ·saį¹…kappo sammāĀ·vācā sammāĀ·kammanto sammāĀ·ÄjÄ«vo sammāĀ·vāyāmo
sammāĀ·sati sammāĀ·samādhi.

Furthermore, bhikkhus, this is the noble truth of path leading to the
cessation of suffering: just this noble eightfold path, that is to say:
right view, right thought, right speech, right action, right livelihood,
right effort, right mindfulness and right concentration.



ā™¦ As explained above at SN 56.11, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is what leads to nibbāna. At SN 45.62, the former leads towards the latter just as the river Ganges slants, slopes, and inclines towards the east (seyyathāpi gaį¹…gā nadÄ« pācÄ«naĀ·ninnā pācÄ«naĀ·poį¹‡Ä pācÄ«naĀ·pabbhārā). At SN 45.86, the path is like a tree slanting, sloping and inclining towards the east (seyyathāpi rukkho pācÄ«naĀ·ninno pācÄ«naĀ·poį¹‡o pācÄ«naĀ·pabbhāro) and that could only fall towards that direction if it were to be cut at the foot. It is also said to be the way leading to amata (amataĀ·gāmiĀ·maggo, SN 45.7), or to the unconditioned (aĀ·saį¹…khataĀ·gāmiĀ·maggo, SN 43.11).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga has its own entire saį¹ƒyutta (SN 45), that is rich in similes and explanations.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is given various designations. At MN 19, it is called ‘The peaceful and safe path to be followed with exaltation’ (khemo maggo sovatthiko pÄ«tiĀ·gamanÄ«yo). It is often identified with the brahmacariya (e.g. SN 45.6), or with asceticism (sāmaƱƱa) such as at SN 45.35, or brahminhood (brahmaƱƱa) such as at SN 45.36. At SN 12.65, it is the ancient path, the ancient road traveled by the sammāĀ·Sambuddhā of the past. At SN 35.191, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is compared to a raft to cross over from identity to ‘the other shore’, which stands for nibbāna. At SN 45.4, after Ānanda sees a brahmin on a luxurious chariot and calls it a ‘brahmic vehicle’ (brahmaĀ·yāna), the Buddha says that is actually a designation for the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, along with the ‘Dhamma vehicle’ (dhammaĀ·yāna) and the ’supreme victory in battle’ (anuttara saį¹…gāmaĀ·vijaya). The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is also called rightness (sammatta, SN 45.21), kusalā dhammā (SN 45.22), the right way (sammāĀ·paį¹­ipada, SN 45.23) and right practice (sammāĀ·paį¹­ipatti, SN 45.31).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is part of a set of 37 dhammas which are sometimes listed together (e.g. at AN 10.90, SN 22.81). They are sometimes called the bodhipakkhiyā dhammā, although this expression doesn’t have a strict definition in the suttas and is loosely used to describe other sets. The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is also said at SN 45.155 to develop those bodhiĀ·pakkhiyaĀ·dhammā.

ā™¦ Each factor (aį¹…ga) of the path is said to lead to the next:


AN 10.103


ā€œsammattaį¹ƒ, bhikkhave, āgamma ārādhanā hoti, no virādhanā. kathaƱca,
bhikkhave, sammattaį¹ƒ āgamma ārādhanā hoti, no virādhanā?
sammādiį¹­į¹­hikassa, bhikkhave, sammāsaį¹…kappo pahoti, sammāsaį¹…kappassa
sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa
sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa
sammāsati pahoti, sammāsatissa sammāsamādhi pahoti.

Having come to rightness, bhikkhus, there is success, not failure. And
how, bhikkhus, is it that having come to rightness, there is success,
not failure? For one of right view, right thought arises. For one
of right thought, right speech arises. For one of right speech, right
action arises. For one of right action, right livelihood arises. For one
of right livelihood, right effort arises. For one of right effort,
right mindfulness arises. For one of right mindfulness, right
concentration arises.



A similar progression is also notably found at SN
45.1. AN 7.45 states that all the other seven factors of the path are
the ’supports’ (upanisa) and ‘accessories’ (parikkhāra) of sammāĀ·samādhi. MN 117 further explains how the factors interact, according to the following pattern:

MN 117


ā€œtatra, bhikkhave, sammādiį¹­į¹­hi pubbaį¹…gamā hoti. kathaƱca, bhikkhave,
sammādiį¹­į¹­hi pubbaį¹…gamā hoti? micchāsaį¹…kappaį¹ƒ ā€˜micchāsaį¹…kappoā€™ti
pajānāti, sammāsaį¹…kappaį¹ƒ ā€˜sammāsaį¹…kappoā€™ti pajānāti, sāssa hoti
sammādiį¹­į¹­hi.

Therein, bhikkhus, right view is the forerunner. And how is right view
the forerunner? One understands wrong thought as wrong thought and right
thought as right thought: this is one’s right
view.

so micchāsaį¹…kappassa pahānāya vāyamati, sammāsaį¹…kappassa upasampadāya,
svāssa hoti sammāvāyāmo. so sato micchāsaį¹…kappaį¹ƒ pajahati, sato
sammāsaį¹…kappaį¹ƒ upasampajja viharati; sāssa hoti sammāsati. itiyime tayo
dhammā sammāsaį¹…kappaį¹ƒ anuparidhāvanti anuparivattanti, seyyathidaį¹ƒ
sammādiį¹­į¹­hi, sammāvāyāmo, sammāsati.

One makes an effort to abandon wrong thought and to acquire right
thought: this is one’s right effort. One abandons wrong thought
mindfully, and acquires and remains in right thought mindfully: this is
one’s right mindfulness. Thus these three things rotate and circle
around right thought, that is, right view, right effort, and right
mindfulness.



ā™¦ The enumeration of each path factor is sometimes
punctuated by four different formulas. The first one is found for
example at SN 45.2 and is in fact mainly used with the bojjhaį¹…gas, and occasionally with (spiritual) indriyas or balas: ‘based upon seclusion, dispassion, and cessation, maturing in release’ (vivekaĀ·nissita virāgaĀ·nissita nirodhaĀ·nissita vossaggaĀ·pariį¹‡Ämi).

The second formula can be found at SN 45.4 and says: ‘which
has the removal of avidity as its final goal, the removal of hatred as
its final goal, the removal of delusion as its final goal’ (rāgaĀ·vinayaĀ·pariyosāna dosaĀ·vinayaĀ·pariyosāna mohaĀ·vinayaĀ·pariyosāna)
.

The third one is found for example at SN 45.115 and says: ‘which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal’ (amatĀ·ogadha amataĀ·parāyana amataĀ·pariyosāna).

The fourth is found for example at SN 45.91 and says: ‘which slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna‘ (nibbānaĀ·ninna nibbānaĀ·poį¹‡a nibbānaĀ·pabbhāra).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, if unarisen, does not arise apart from the appearance of a Buddha (nĀ·ÄĆ±Ć±atra tathāgatassa pātubhāvā arahato sammāsambuddhassa, SN 45.14) or the Discipline of a Sublime one (nĀ·ÄĆ±Ć±atra sugataĀ·vinaya, SN 45.15).

ā™¦ At SN 55.5, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is what defines sotāpatti, since sota (the stream) is the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga itself, and a sotāpanna is one who possesses it:


SN 55.5


ā€”
ā€œā€˜soto, sotoā€™ti hidaį¹ƒ, sāriputta, vuccati. katamo nu kho, sāriputta, sotoā€ti?

ā€”
It said: ‘The stream, the stream’, Sāriputta. What now, Sāriputta, is ‘the stream’?

ā€”
ā€œayameva hi, bhante, ariyo aį¹­į¹­haį¹…giko maggo soto

ā€”
Bhante, the stream is just this noble eightfold path

ā€”
ā€œā€˜sotāpanno, sotāpannoā€™ti hidaį¹ƒ, sāriputta, vuccati. katamo nu kho, sāriputta, sotāpannoā€ti?

ā€”
It said: ‘A stream-enterer, a stream-enterer’, Sāriputta. What now, Sāriputta, is ‘a stream-enterer’?

ā€”
ā€œyo hi, bhante, iminā ariyena aį¹­į¹­haį¹…gikena maggena samannāgato ayaį¹ƒ vuccati sotāpanno

ā€”
Bhante, whoever is possessed of this noble eightfold path is called a stream-enterer



ā™¦ At MN 126, the 8 factors of the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga are presented as a technology of the mind (’a proper method for procuring fruit’: yoni hesā phalassa adhigamāya)
whose results do not depend on making wishes, but instead rely solely
on the laws of nature, which is metaphorically illustrated by how one
gets sesame oil by using the right technique (pressing seeds sprinkled
with water), how one gets milk (by milking a recently calved cow),
butter (by churning curd), or fire (by rubbing a dry, sapless, piece of
wood with a proper fire-stick).

ā™¦ At AN 4.237, the 8 factors of the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga constitute ‘kamma that is neither dark nor bright with neither-dark-nor-bright result, that leads to the destruction of kamma(kammaį¹ƒ aĀ·kaį¹‡hāĀ·sukkaį¹ƒ aĀ·kaį¹‡hāĀ·sukkaĀ·vipākaį¹ƒ, kammaĀ·kkhayāya saį¹ƒvattati).

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is not seldom augmented to become a tenfold set, with the addition of sammāĀ·Ć±Äį¹‡a and sammāĀ·vimutti. SN 45.26 seems to indicate that these two factors are relevant only for the arahant, as they are what makes the difference between a sappurisa and someone who is better than a sappurisa (sappurisena sappurisataro).

ā™¦ Ten phenomena are said to be the precursors for the arising of the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, the first seven according to the following simile:



sÅ«riyassa, bhikkhave, udayato etaį¹ƒ pubbaį¹…gamaį¹ƒ etaį¹ƒ pubbanimittaį¹ƒ,
yadidaį¹ƒ, aruį¹‡uggaį¹ƒ; evameva kho, bhikkhave, bhikkhuno ariyassa
aį¹­į¹­haį¹…gikassa maggassa uppādāya etaį¹ƒ pubbaį¹…gamaį¹ƒ etaį¹ƒ pubbanimmittaį¹ƒ…

This, bhikkhus, is the forerunner and foretoken of the rising of the
sun, that is, the dawn. In the same way, bhikkhus, for a bhikkhu this is
the forerunner and foretoken of the arising of the noble eightfold
path…



In each case, it is said that when a bhikkhu satisfies the condition, ‘it
is expected that he will develop the noble eightfold path, that he will
cultivate the noble eightfold path (pāį¹­ikaį¹…khaį¹ƒ ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ
maggaį¹ƒ bhāvessati, ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bahulÄ«karissati)
.

1. Mentioned most often is kalyāį¹‡aĀ·mittatā (with the above sunrise simile at SN 45.49). It is most famously said at SN 45.2 to be the entire brahmacariya (sakalamĀ·evĀ·idaį¹ƒ brahmacariyaį¹ƒ), since it can be expected from one who develops it that he will practice the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga, all the more that as we have seen earlier (e.g. at SN 45.6), brahmacariya is also defined as the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga itself. We find as well a formula reminiscent of the suttas found at the beginning of AN 1:


SN 45.77


nāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi, yena anuppanno vā
ariyo aį¹­į¹­haį¹…giko maggo uppajjati, uppanno vā ariyo aį¹­į¹­haį¹…giko maggo
bhāvanāpāripÅ«riį¹ƒ gacchati, yathayidaį¹ƒ, bhikkhave, kalyāį¹‡amittatā.

I do not see even one other thing, bhikkhus, because of which the
unarisen noble eightfold path arises and the arisen noble eightfold path
goes to the plenitude of its development so much, bhikkhus, as because
of favorable friendship.



2. SÄ«la
is also mentioned a few times independently from the sunrise simile, in
the context of which it is introduced at SN 45.50 as accomplishment in
virtue (sÄ«laĀ·sampadā). Such examples include the following:


SN 45.149


seyyathāpi, bhikkhave, ye keci balakaraį¹‡Ä«yā kammantā karÄ«yanti, sabbe
te pathaviį¹ƒ nissāya pathaviyaį¹ƒ patiį¹­į¹­hāya evamete balakaraį¹‡Ä«yā kammantā
karÄ«yanti; evameva kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya
ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bhāveti ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ
bahulīkaroti.

Just as, bhikkhus, whatever actions are to be performed with strength
are all performed on dependence on the earth, supported by the earth; in
the same way, bhikkhus, it is on dependence on virtue, supported by
virtue, that a bhikkhu develops the noble eightfold path, that he
cultivates the noble eightfold path.




SN 45.150


seyyathāpi, bhikkhave, ye kecime bÄ«jagāmabhÅ«tagāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ
vepullaį¹ƒ āpajjanti, sabbe te pathaviį¹ƒ nissāya pathaviyaį¹ƒ patiį¹­į¹­hāya
evamete bÄ«jagāmabhÅ«tagāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ vepullaį¹ƒ āpajjanti; evameva
kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ
maggaį¹ƒ bhāvento ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bahulÄ«karonto vuįøįøhiį¹ƒ
virÅ«įø·hiį¹ƒ vepullaį¹ƒ pāpuį¹‡Äti dhammesu.

Just as, bhikkhus, whatever kinds of seed and plant life come to
development, growth, and plenitude, all come to development, growth, and
plenitude on dependence on the earth, supported by the earth; in the
same way, bhikkhus, on dependence on virtue, supported by virtue, a
bhikkhu developing the noble eightfold path, cultivating the noble
eightfold path, comes to development, growth, and plenitude in
[wholesome] mental states.



3. Appamāda
is also mentioned a few times independently from the sunrise simile, in
the context of which it is introduced at SN 45.54 as accomplishment in
assiduity (appamādaĀ·sampadā). Such examples are found at SN 45.139 and SN 45.140.

4. SammāĀ·diį¹­į¹­hi (AN 10.121) or accomplishment in view (diį¹­į¹­hiĀ·sampadā, SN 45.53),
are mentioned with the sunrise simile as precursors of the path,
without surprise since as we have seen above, each path factor leads to
the next, and sammāĀ·diį¹­į¹­hi stands first.

5. Accomplishment in desire (chandaĀ·sampadā) is mentioned with the sunrise simile at SN 45.51. The Commentary explains it as desire for kusalā dhammā. In a related meaning, the word chanda appears notably in the sammāĀ·vāyāma formula.

6. Accomplishment in self (attaĀ·sampadā), mentioned with the sunrise simile at SN 45.52. The commentary explains the expression as sampannaĀ·cittaĀ·tā (accomplishment in mind), which suggests the attainment of samādhi (see adhiĀ·cittaĀ·sikkhā). The expression ‘attaĀ·Ć±Ć±Å« hoti’ (one who knows himself) may explain the term. At SN 7.68, it is explained as knowing oneself to have saddhā, sÄ«la, learning (suta), cāga, paƱƱā and understanding (paį¹­ibhāna).

7. Accomplishment in appropriate attention (yonisoĀ·manasikāra-sampadā), mentioned with the sunrise simile at SN 45.52.

8, 9 & 10. Vijjā followed by hiri and ottappa (anvaĀ·dĀ·eva hirĀ·ottappa) is said to be the forerunner (pubbĀ·aį¹…gama) in the entry upon kusalā dhammā (kusalānaį¹ƒ dhammānaį¹ƒ samāpatti) at SN 45.1 and AN 10.105.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is said at AN 4.34 to be the highest (agga) of saį¹…khatā dhammā and to bring the highest vipākā.

ā™¦ As we have seen above at SN 56.11, the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga produces Ʊāį¹‡aĀ·dassana and leads to upasama, sambodhi and Nibbāna. Between SN 45.161 and SN 45.180, it is also said to lead to the direct knowledge (abhiƱƱā), full understanding (pariƱƱā), complete destruction (parikkhaya), and abandoning (pahāna) of various phenomena: the three discriminations (vidhā), i.e. ‘I am superior’ (ā€˜seyyoĀ·hamĀ·asmÄ«ā€™ti), ‘I am equal’ (ā€˜sadisoĀ·hamĀ·asmÄ«ā€™ti), ‘I am inferior’ (hÄ«noĀ·hamĀ·asmÄ«ā€™ti); the three searches (esanā), i.e. the search for sensuality (kāmĀ·esanā), the search for [a good] existence (bhavĀ·esanā), the search for the brahmic life (brahmacariyĀ·esanā); the three āsavā; the three bhavā; the three sufferings (dukkhatā), i.e. the suffering from pain (dukkhaĀ·dukkhatā), the suffering from Constructions (saį¹…khāraĀ·dukkhatā), the suffering from change (vipariį¹‡ÄmaĀ·dukkhatā); the three akusalamulā; the three types of vedanā; kāma, diį¹­į¹­hi and avijjā; the four upādānā; abhijjhā, byāpāda, sÄ«laĀ·bbata parāmāsa and adherence to [the view] ‘This [alone] is the truth’ (idaį¹ƒĀ·saccĀ·Äbhinivesa); the seven anusayā; the five kāmaĀ·guį¹‡Ä; the five nÄ«varaį¹‡Ä; the five upādānaĀ·kkhandhas; the ten saį¹ƒyojanā.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga also leads to the cessation (nirodha) of phenomena: MN 9 lists all the twelve links of paį¹­iccaĀ·samuppāda, the four āhārā and the three āsavā; AN 6.63 additionally speaks of the cessation of kāma and kamma; SN 22.56 mentions the cessation of each of the five upādānaĀ·kkhandhas.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga is the tool to remove akusalā dhammā. In that respect, MN 3 directly mentions all the 16 upakkilesā (with dosa in place of byāpāda). A number of similes illustrating this point are given in the Magga Saį¹ƒyutta: at SN 45.153, akusalā dhammā
are given up by the mind like a pot turned upside down ‘gives up’ its
water; at SN 45.156, they are disintegrated like a cloud providing rain
disintegrates a dust storm; at SN 45.157, they are dispersed like a
strong wind disperses a great cloud giving rain; at SN 45.158, they are
like the ropes on a ship that rot under inclement weather.

ā™¦ The ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga gives strength
to the mind, as explained in SN 45.27’s simile, where it is compared to
the stand of a pot that makes it difficult to get knocked over. At SN
45.160, people, powerful or not, wishing to convince a bhikkhu
cultivating the ariya aį¹­į¹­hĀ·aį¹…gĀ·ika magga to abandon monkhood by
offering him wealth will be no more successful than people wishing to
change the direction of the Ganges, because his mind is inclined to
seclusion.

SN 45.159


ā€œseyyathāpi, bhikkhave, āgantukāgāraį¹ƒ. tattha puratthimāyapi disāya
āgantvā vāsaį¹ƒ kappenti, pacchimāyapi disāya āgantvā vāsaį¹ƒ kappenti,
uttarāyapi disāya āgantvā vāsaį¹ƒ kappenti, dakkhiį¹‡Äyapi disāya āgantvā
vāsaį¹ƒ kappenti, khattiyāpi āgantvā vāsaį¹ƒ kappenti, brāhmaį¹‡Äpi āgantvā
vāsaį¹ƒ kappenti, vessāpi āgantvā vāsaį¹ƒ kappenti, suddāpi āgantvā vāsaį¹ƒ
kappenti; evameva kho, bhikkhave, bhikkhu ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ
bhāvento ariyaį¹ƒ aį¹­į¹­haį¹…gikaį¹ƒ maggaį¹ƒ bahulÄ«karonto ye dhammā abhiƱƱā
pariƱƱeyyā, te dhamme abhiƱƱā parijānāti, ye dhammā abhiƱƱā pahātabbā,
te dhamme abhiƱƱā pajahati, ye dhammā abhiƱƱā sacchikātabbā, te dhamme
abhiƱƱā sacchikaroti, ye dhammā abhiƱƱā bhāvetabbā, te dhamme abhiƱƱā
bhāveti.

Suppose, monks, there is a guest-house. Travelers come from the east,
the west, the north, the south to lodge here: nobles and Brahmans,
merchants and serfs. In the same way, monks, a monk who cultivates the
Noble Eightfold Path, who assiduously practices the Noble Eightfold
Path, comprehends with higher knowledge those states that are to be so
comprehended, abandons with higher knowledge those states that are to be
so abandoned, comes to experience with higher knowledge those states
that are to be so experienced, and cultivates with higher knowledge
those states that are to be so cultivated.

ā€œkatame ca, bhikkhave, dhammā abhiƱƱā pariƱƱeyyā? paƱcupādānakkhandhātissa vacanÄ«yaį¹ƒ…

What, monks, are the states to be comprehended with higher knowledge? They are the five groups of clinging…

katame ca, bhikkhave, dhammā abhiƱƱā pahātabbā? avijjā ca bhavataį¹‡hā ca…

What, monks, are the states to be abandoned with higher knowledge? They are ignorance and the desire for [further] becoming…

katame ca, bhikkhave, dhammā abhiƱƱā sacchikātabbā? vijjā ca vimutti ca…

And what, monks, are the states to be experienced with higher knowledge? They are knowledge and liberation…

katame ca, bhikkhave, dhammā abhiƱƱā bhāvetabbā? samatho ca vipassanā ca.

And what, monk, are the states to be cultivated with higher knowledge? They are calm and insight.





Bodhi leaf


ariyasacca: [ariya+sacca] noble truth. The four ariyaĀ·saccas are expounded by the Buddha in his very first discourse, the Dhamma-cakka’p'pavattana Sutta. It consists of:

1. dukkha-ariyaĀ·sacca
2. dukkhaĀ·samudaya-ariyaĀ·sacca

3. dukkhaĀ·nirodha-ariyaĀ·sacca
4. dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadā-ariyaĀ·sacca



Bodhi leaf


ariyasāvaka: [ariya+sāvaka] noble disciple.



Bodhi leaf


arūpabhava: [a+rūpa+bhava] existence/ becoming in the formless realm, which is taken as meaning those Brahmā-lokas which are accessible only to those who master at least the fifth jhāna. Arūpa-bhava is one of the three types of bhava.



Bodhi leaf


asantuį¹­į¹­hitā: [a+santuį¹­į¹­hitā]

discontent, dissatisfaction.

asantuį¹­į¹­ha:

discontent, dissatisfied

ā™¦ Sometimes, the adjective aĀ·santuį¹­į¹­ha is used with a rather neutral connotation, as at SN 35.198, where a bhikkhu is simply not satisfied with the answers given to his question.

ā™¦ Most of the time, the word and its lexical derivatives carry a negative (akusala) connotation:

AN 1.64



ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti
yathayidaį¹ƒ, bhikkhave, asantuį¹­į¹­hitā.

I do not see even one other thing, bhikkhus, because of which unarisen
unwholesome mental states come to arise, or arisen wholesome mental
states come to decline, so much, bhikkhus, as because of
dissatisfaction.



AN 1.88



ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ mahato anatthāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, asantuį¹­į¹­hitā.

I do not see even one other thing, bhikkhus, that leads to such great harm as discontent.



AN 1.120



ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ saddhammassa
sammosāya antaradhānāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, asantuį¹­į¹­hitā.

I do not see even one other thing, bhikkhus, that leads to the decline
and confusion of the authentic Dhamma so much as discontent.



AN 10.82



ā€œso vatānanda, bhikkhu ā€˜asantuį¹­į¹­ho samāno imasmiį¹ƒ dhammavinaye vuddhiį¹ƒ virÅ«įø·hiį¹ƒ vepullaį¹ƒ āpajjissatÄ«ā€™ti netaį¹ƒ į¹­hānaį¹ƒ vijjati.

It is impossible, Ānanda, that a bhikkhu who is not content will find growth, progress, and completion in this Dhamma-Vinaya.



When the word carries such a connotation, being aĀ·santuį¹­į¹­ha is explained as follows:

AN 6.84



bhikkhu mahiccho hoti, vighātavā, asantuį¹­į¹­ho, itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena

a bhikkhu has great desires, is annoyed and is not content with whatever
kind of robes, almsfood, lodging, and medicines & provisions for
the sick [he gets]



As it is the case above, the word aĀ·santuį¹­į¹­hitā or its lexical derivatives are very often juxtaposed with mahicchatā, which can almost be considered a synonym. In the Vinaya, lay people who are offended by bhikkhus’ behavior often say:



mahicchā ime samaį¹‡Ä sakyaputtiyā asantuį¹­į¹­hā.

These ascetics sons of the Sakyan are of great desires, not contented.



This happens typically when misbehaving bhikkhus put
unnecessary pressure on lay supporters, either by asking more than the
strict minimum they need, or by making burdensome requests without prior
invitation. Thus, in the origin story to NP 6, the bhikkhu doesn’t want
to wait until his supporter goes back home to send him some cloth and
demands instead one of the garments he is currently wearing. At NP 8,
the bhikkhu gives instructions for getting finer cloth to the weaver
appointed by his supporters to make his robe, which ends up costing
twice as much yarn as they originally planned. At NP 10, the bhikkhu
doesn’t want to wait till the next day, which ends up costing a fine to
his supporter. At Bhikkhunis’ NP 11, some bhikkhunis ask the king for a
woolen garment (which is considered luxurious).

AN 4.157 maps the concept with others: aĀ·santuį¹­į¹­hitā leads to evil desire (pāpika iccha) for recognition (anĀ·avaƱƱa) and lābhaĀ·sakkāraĀ·siloka, then to wrong effort (vāyama) and finally deceiving families by pretending to be much worthier than one actually is:

AN 4.157



ā€œcattārome, bhikkhave, pabbajitassa rogā. katame cattāro? idha,
bhikkhave, bhikkhu mahiccho hoti vighātavā asantuį¹­į¹­ho
itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena.
so mahiccho samāno vighātavā asantuį¹­į¹­ho
itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena
pāpikaį¹ƒ icchaį¹ƒ paį¹‡idahati anavaƱƱa-ppaį¹­ilābhāya
lābha-sakkāra-siloka-ppaį¹­ilābhāya. so uį¹­į¹­hahati ghaį¹­ati vāyamati
anavaƱƱa-ppaį¹­ilābhāya lābha-sakkāra-siloka-ppaį¹­ilābhāya. so saį¹…khāya
kulāni upasaį¹…kamati, saį¹…khāya nisÄ«dati, saį¹…khāya dhammaį¹ƒ bhāsati,
saį¹…khāya uccārapassāvaį¹ƒ sandhāreti. ime kho, bhikkhave, cattāro
pabbajitassa rogā.

Bhikkhus, there are these four sicknesses of one gone forth. What four?
Here, bhikkhus, a bhikkhu has great desires, is annoyed and is not
content with whatever kind of robes, almsfood, lodging, and medicines
& provisions for the sick [he gets]. Having great desires, being
annoyed and not content with whatever kind of robes, almsfood, lodging,
and medicines & provisions for the sick [he gets], he generates evil
desire for recognition and for honors, gain & fame. He rouses,
applies and exerts himself to obtain recognition and honors, gain &
fame. He craftily approaches families, craftily sits down, craftily
speaks about the Dhamma, and craftily holds in his excrement and urine.
These, bhikkhus, are four sicknesses of one gone forth.



The sutta then goes on to explain the cure, which
consists in forbearance with regards to the elements of nature, animals,
other people’s words and painful feelings:



ā€œtasmātiha, bhikkhave, evaį¹ƒ sikkhitabbaį¹ƒ: ā€˜na mahicchā bhavissāma
vighātavanto asantuį¹­į¹­hā
itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārena,
na pāpikaį¹ƒ icchaį¹ƒ paį¹‡idahissāma anavaƱƱa-ppaį¹­ilābhāya
lābha-sakkāra-siloka-ppaį¹­ilābhāya, na uį¹­į¹­hahissāma na ghaį¹­essāma na
vāyamissāma anavaƱƱa-ppaį¹­ilābhāya lābha-sakkāra-siloka-ppaį¹­ilābhāya,
khamā bhavissāma sÄ«tassa uį¹‡hassa jighacchāya pipāsāya
įøaį¹ƒsa-makasa-vātā-tapa-sarÄ«į¹ƒsapa-samphassānaį¹ƒ duruttānaį¹ƒ durāgatānaį¹ƒ
vacanapathānaį¹ƒ, uppannānaį¹ƒ sārÄ«rikānaį¹ƒ vedanānaį¹ƒ dukkhānaį¹ƒ tibbānaį¹ƒ
kharānaį¹ƒ kaį¹­ukānaį¹ƒ asātānaį¹ƒ amanāpānaį¹ƒ pāį¹‡aharānaį¹ƒ adhivāsakajātikā
bhavissāmāā€™ti. evaƱhi vo, bhikkhave, sikkhitabbanā€ti.

Therefore, bhikkhus, you should train thus: ‘We won’t have great
desires, be annoyed and not content with whatever kind of robes,
almsfood, lodging, and medicines & provisions for the sick [we will
get]; we won’t generate evil desire for recognition and for honors, gain
& fame; we won’t rouse, apply and exert ourselves to obtain
recognition and honors, gain & fame; we will endure cold, heat,
hunger, thirst and the contact with flies, mosquitoes, wind, sun and
creeping animals, as well as ways of speech that are ill-spoken and
offensive; we will be patient with arisen bodily feelings that are
painful, acute, sharp, piercing, disagreeable, unpleasant and
threatening life.’ This, bhikkhus, is how you should train yourselves.



In this sense, at AN 6.114, asantuį¹­į¹­hitā is juxtaposed with mahicchatā and aĀ·sampajaƱƱa (lack of thorough comprehension).

It serves as a criterion to know whether one can dwell on his own or should stay amid other monks:

AN 5.127



ā€œpaƱcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaį¹ƒ saį¹…ghamhā
vapakāsituį¹ƒ . katamehi paƱcahi? idha, bhikkhave, bhikkhu asantuį¹­į¹­ho hoti
itarÄ«tarena cÄ«varena, asantuį¹­į¹­ho hoti itarÄ«tarena piį¹‡įøapātena,
asantuį¹­į¹­ho hoti itarÄ«tarena senāsanena, asantuį¹­į¹­ho hoti itarÄ«tarena
gilānappaccayabhesajjaparikkhārena, kāmasaį¹…kappabahulo ca viharati.
imehi kho, bhikkhave, paƱcahi dhammehi samannāgato bhikkhu nālaį¹ƒ
saį¹…ghamhā vapakāsituį¹ƒ.

If he is endowed with five qualities, bhikkhus, a bhikkhu is not fit to
live away from the Community. What five? He is not content with whatever
kind of robe [he gets]; he is not content with whatever kind of
almsfood [he gets]; he is not content with whatever kind of lodging [he
gets]; he is not content with whatever kind of medicines and provisions
for the sick [he gets]; and he dwells absorbed in thoughts of
sensuality. If he is endowed with these five qualities, bhikkhus, a
bhikkhu is not fit to live away from the Community.



Laypeople must also avoid this kind of asantuį¹­į¹­hitā:

Snp 1.6



ā€œsehi dārehi asantuį¹­į¹­ho, vesiyāsu padussati, dussati paradāresu, taį¹ƒ parābhavato mukhaį¹ƒā€.

Not satisfied with one’s own wives, he is seen among the whores and the wives of others ā€” this is the cause of his downfall.



ā™¦ Although the word is mostly used with this negative connotation, it is also occasionally used with a positive (kusala) connotation. At AN 7.56 the devas who are content with their Brahmā state and do not know a higher escape (nissaraį¹‡a) do not understand what those who are not content with that state and do know something higher may understand:

AN 7.56



ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā
santuį¹­į¹­hā… te uttari nissaraį¹‡aį¹ƒ yathābhÅ«taį¹ƒ nappajānanti, tesaį¹ƒ na
evaį¹ƒ Ʊāį¹‡aį¹ƒ hoti… ye ca kho te, mārisa moggallāna, brahmakāyikā devā
brahmena āyunā asantuį¹­į¹­hā… te ca uttari nissaraį¹‡aį¹ƒ yathābhÅ«taį¹ƒ
pajānanti, tesaį¹ƒ evaį¹ƒ Ʊāį¹‡aį¹ƒ hoti…

Sir Moggallāna, the devas of Brahmāā€™s retinue who are content with a
brahmāā€™s longevity… and who do not know, as it actually is, an escape
higher than this, do not have such a knowledge… But the devas of
Brahmāā€™s retinue who are not content with a brahmāā€™s longevity… and
who know, as it actually is, an escape higher than this, have such a
knowledge…



At AN 2.5, asantuį¹­į¹­hitā applied to wholesome states (kusalā dhammā) is presented as very important for developing further on the path:

AN 2.5



dvinnāhaį¹ƒ, bhikkhave, dhammānaį¹ƒ upaƱƱāsiį¹ƒ: yā ca asantuį¹­į¹­hitā kusalesu dhammesu, yā ca appaį¹­ivānitā padhānasmiį¹ƒ.

Bhikkhus, I have come to know two qualities: non-contentment with wholesome states and tirelessness in exertion.



At SN 55.40, being satisfied with the four usual sotĀ·ÄpattiyĀ·aį¹…gas leads to not making an effort (vāyama) in solitude (paviveka), and then to successively miss on pāmojja, pÄ«ti and passaddhi, and finally dwell in dukkha, which is considered living with pamāda, while not being satisfied with them prompts one to make the effort in solitude and experience successively pāmojja, pÄ«ti, passaddhi, sukha, samādhi, the fact that phenomena have become manifest, and finally living with appamāda.

At AN 6.80, the word is interestingly surrounded by related concepts:

AN 6.80



chahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva mahantattaį¹ƒ
vepullattaį¹ƒ pāpuį¹‡Äti dhammesu. katamehi chahi? idha, bhikkhave, bhikkhu
ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuį¹­į¹­hibahulo ca
anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti.

If he is endowed with six qualities, bhikkhus, a bhikkhu attains in no
long time greatness and fullness in [wholesome] states. What six? Here,
bhikkhus, a bhikkhu is full of light, full of endeavor, full of
enthusiasm, full of dissatisfaction [with wholesome states already
attained], he doesn’t shirk his task in wholesome states, and he keeps
progressing further.





Bodhi leaf


asappurisa: [a+sappurisa]

bad person.

The word is always contrasted with sappurisa. Bāla is sometimes explicitly mentioned as a synonym:


MN 129


ā€˜bālo ayaį¹ƒ bhavaį¹ƒ asappurisoā€™ā€™ti.

ā€˜This individual is a fool, a bad personā€™.



The term is defined multiple times. We find in the suttas three main ways to define it. According to the micchāĀ·paį¹­ipadā:

SN 45.26


katamo ca, bhikkhave, asappuriso? idha, bhikkhave, ekacco micchādiį¹­į¹­hiko
hoti, micchāsaį¹…kappo, micchāvāco, micchākammanto, micchāājÄ«vo,
micchāvāyāmo, micchāsati, micchāsamādhi. ayaį¹ƒ vuccati, bhikkhave,
asappurisoā€.

And what, bhikkhus, is a bad person? Here, bhikkhus, someone is of wrong
view, wrong aspiration, wrong speech, wrong action, wrong livelihood,
wrong effort, wrong mindfulness and wrong concentration. This, bhikkhus,
is what is called a bad person.

ā€œkatamo ca, bhikkhave, asappurisena asappurisataro? idha, bhikkhave,
ekacco micchādiį¹­į¹­hiko hoti, micchāsaį¹…kappo, micchāvāco, micchākammanto,
micchāājÄ«vo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāƱāį¹‡Ä«,
micchāvimutti. ayaį¹ƒ vuccati, bhikkhave, asappurisena asappurisataro.

And what, bhikkhus, is one who is worse than a bad person? Here,
bhikkhus, someone is of wrong view, wrong aspiration, wrong speech,
wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong
concentration, wrong knowledge and wrong liberation. This, bhikkhus, is
what is called one who is worse than a bad person.



According to various subsets of the ten akusalā kammaĀ·pathā:

AN 4.204


ā€œkatamo ca, bhikkhave, asappuriso? idha, bhikkhave, ekacco pāį¹‡ÄtipātÄ«
hoti, adinnādāyÄ« hoti, kāmesumicchācārÄ« hoti, musāvādÄ« hoti, pisuį¹‡avāco
hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti,
byāpannacitto hoti, micchādiį¹­į¹­hiko hoti. ayaį¹ƒ vuccati, bhikkhave,
asappuriso.

And what, bhikkhus, is a bad person? Here, bhikkhus, someone destroys
life, takes what is not given, engages in misconduct regarding
[pleasures of] sensuality, speaks falsehood, speaks maliciously, speaks
harshly, speaks frivolously, is covetous, has a malevolent mind, is of
wrong view. This, bhikkhus, is what is called a bad person.

ā€œkatamo ca, bhikkhave, asappurisena asappurisataro? idha, bhikkhave,
ekacco attanā ca pāį¹‡ÄtipātÄ« hoti, paraƱca pāį¹‡Ätipāte samādapeti,
attanā ca adinnādāyī hoti, paraƱca adinnādāne samādapeti,
attanā ca kāmesumicchācārī hoti, paraƱca kāmesumicchācāre samādapeti,
attanā ca musāvādī hoti, paraƱca musāvāde samādapeti,
attanā ca pisuį¹‡avāco hoti, paraƱca pisuį¹‡avācāya samādapeti,
attanā ca pharusavāco hoti, paraƱca pharusavācāya samādapeti,
attanā ca samphappalāpī hoti, paraƱca samphappalāpe samādapeti, attanā
ca abhijjhālu hoti, paraƱca abhijjhāya samādapeti; attanā ca
byāpannacitto hoti, paraƱca byāpāde samādapeti, attanā ca micchādiį¹­į¹­hiko
hoti, paraƱca micchādiį¹­į¹­hiyā samādapeti. ayaį¹ƒ vuccati, bhikkhave,
asappurisena asappurisataro.

And what, bhikkhus, is one who is worse than a bad person? Here,
bhikkhus, someone destroys life himself and incites others to destroy
life, takes what is not given himself and incites others to take what is
not given, engages in misconduct regarding [pleasures of] sensuality
himself and incites others to engage in misconduct regarding [pleasures
of] sensuality, speaks falsehood himself and incites others to speak
falsehood, speaks maliciously himself and incites others to speak
maliciously, speaks harshly himself and incites others to, speaks
frivolously himself and incites others to, is covetous himself and
incites others to speak harshly, has a malevolent mind himself and
incites others to have a malevolent mind, is of wrong view himself and
incites others to have wrong view. This, bhikkhus, is what is called one
who is worse than a bad person.



According to a particular set of bad qualities:

AN 4.202


ā€œkatamo ca, bhikkhave, asappuriso? idha, bhikkhave, ekacco assaddho
hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti,
muį¹­į¹­hassati hoti, duppaƱƱo hoti. ayaį¹ƒ vuccati, bhikkhave, asappuriso.

And what, bhikkhus, is a bad person? Here, bhikkhus, someone doesn’t
have conviction, doesn’t have conscientiousness, doesn’t have scruple,
doesn’t acquire learning, is lazy, is of forgetful mindfulness, is of
deficient discernment. This, bhikkhus, is what is called a bad person.

ā€œkatamo ca, bhikkhave, asappurisena asappurisataro? idha, bhikkhave,
ekacco attanā ca assaddho hoti, paraƱca assaddhiye samādapeti; attanā ca
ahiriko hoti, paraƱca ahirikatāya samādapeti; attanā ca anottappī hoti,
paraƱca anottappe samādapeti; attanā ca appassuto hoti, paraƱca
appassute samādapeti; attanā ca kusīto hoti, paraƱca kosajje samādapeti;
attanā ca muį¹­į¹­hassati hoti, paraƱca muį¹­į¹­hassacce samādapeti; attanā ca
duppaƱƱo hoti, paraƱca duppaƱƱatāya samādapeti. ayaį¹ƒ vuccati, bhikkhave,
asappurisena asappurisataro.

And what, bhikkhus, is one who is worse than a bad person? Here,
bhikkhus, someone doesn’t have conviction himself and incites others to
be without conviction, doesn’t have conscientiousness himself and
incites others to be without conscientiousness, doesn’t have scruple
himself and incites others to be without scruple, doesn’t acquire
learning himself and incites others to not acquire learning, is lazy
himself and incites others to be lazy, is of forgetful mindfulness
himself and incites others to be of forgetful mindfulness, is of
deficient discernment himself and incites others to be of deficient
discernment. This, bhikkhus, is what is called one who is worse than a
bad person.



The term is also defined or explained at great length in two suttas of the Majjhima Nikāya:

MN 110


asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti
hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti,
asappurisakammanto hoti, asappurisadiį¹­į¹­hi hoti; asappurisadānaį¹ƒ detiā€.

“A person of no integrity is endowed with qualities of no integrity; he
is a person of no integrity in his friendship, in the way he wills, the
way he gives advice, the way he speaks, the way he acts, the views he
holds, & the way he gives a gift.

ā€œkathaƱca, bhikkhave, asappuriso assaddhammasamannāgato hoti? idha,
bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti,
appassuto hoti, kusÄ«to hoti, muį¹­į¹­hassati hoti, duppaƱƱo hoti. evaį¹ƒ kho,
bhikkhave, asappuriso assaddhammasamannāgato hoti.

“And how is a person of no integrity endowed with qualities of no
integrity? There is the case where a person of no integrity is lacking
in conviction, lacking in conscience, lacking in concern [for the
results of unskillful actions]; he is unlearned, lazy, of muddled
mindfulness, & poor discernment. This is how a person of no
integrity is endowed with qualities of no integrity.”

ā€œkathaƱca, bhikkhave, asappuriso asappurisabhatti hoti? idha, bhikkhave,
asappurisassa ye te samaį¹‡abrāhmaį¹‡Ä assaddhā ahirikā anottappino
appassutā kusÄ«tā muį¹­į¹­hassatino duppaƱƱā tyāssa mittā honti te sahāyā.
evaį¹ƒ kho, bhikkhave, asappuriso asappurisabhatti hoti.

“And how is a person of no integrity a person of no integrity in his
friendship? There is the case where a person of no integrity has, as his
friends & companions, those brahmans & contemplatives who are
lacking in conviction, lacking in conscience, lacking in concern,
unlearned, lazy, of muddled mindfulness, & poor discernment. This is
how a person of no integrity is a person of no integrity in his
friendship.

ā€œkathaƱca, bhikkhave, asappuriso asappurisacintÄ« hoti? idha, bhikkhave,
asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti,
ubhayabyābādhāyapi ceteti. evaį¹ƒ kho, bhikkhave, asappuriso
asappurisacintī hoti.

“And how is a person of no integrity a person of no integrity in the way
he wills? There is the case where a person of no integrity wills for
his own affliction, or for the affliction of others, or for the
affliction of both. This is how a person of no integrity is a person of
no integrity in the way he wills.

ā€œkathaƱca, bhikkhave, asappuriso asappurisamantÄ« hoti? idha, bhikkhave,
asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti,
ubhayabyābādhāyapi manteti. evaį¹ƒ kho, bhikkhave, asappuriso
asappurisamantī hoti.

“And how is a person of no integrity a person of no integrity in the way
he gives advice? There is the case where a person of no integrity gives
advice for his own affliction, or for the affliction of others, or for
the affliction of both. This is how a person of no integrity is a person
of no integrity in the way he gives advice.

ā€œkathaƱca, bhikkhave, asappuriso asappurisavāco hoti? idha, bhikkhave,
asappuriso musāvādÄ« hoti, pisuį¹‡avāco hoti, pharusavāco hoti,
samphappalāpÄ« hoti. evaį¹ƒ kho, bhikkhave, asappuriso asappurisavāco hoti.

“And how is a person of no integrity a person of no integrity in the way
he speaks? There is the case where a person of no integrity is one who
tells lies, engages in divisive tale-bearing, engages in harsh speech,
engages in idle chatter. This is how a person of no integrity is a
person of no integrity in the way he speaks.

ā€œkathaƱca, bhikkhave, asappuriso asappurisakammanto hoti? idha,
bhikkhave, asappuriso pāį¹‡ÄtipātÄ« hoti, adinnādāyÄ« hoti, kāmesumicchācārÄ«
hoti. evaį¹ƒ kho, bhikkhave, asappuriso asappurisakammanto hoti.

“And how is a person of no integrity a person of no integrity in the way
he acts? There is the case where a person of no integrity is one who
takes life, steals, engages in illicit sex. This is how a person of no
integrity is a person of no integrity in the way he acts.

ā€œkathaƱca, bhikkhave, asappuriso asappurisadiį¹­į¹­hi hoti? idha, bhikkhave,
asappuriso evaį¹ƒdiį¹­į¹­hi hoti: ā€˜natthi dinnaį¹ƒ, natthi yiį¹­į¹­haį¹ƒ, natthi
hutaį¹ƒ, natthi sukatadukkaį¹­Änaį¹ƒ kammānaį¹ƒ phalaį¹ƒ vipāko, natthi ayaį¹ƒ loko,
natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā,
natthi loke samaį¹‡abrāhmaį¹‡Ä sammaggatā sammāpaį¹­ipannā, ye imaƱca lokaį¹ƒ
paraƱca lokaį¹ƒ sayaį¹ƒ abhiƱƱā sacchikatvā pavedentÄ«ā€™ti. evaį¹ƒ kho,
bhikkhave, asappuriso asappurisadiį¹­į¹­hi hoti.

“And how is a person of no integrity a person of no integrity in the
views he holds? There is the case where a person of no integrity is one
who holds a view like this: ‘There is nothing given, nothing offered,
nothing sacrificed. There is no fruit or result of good or bad actions.
There is no this world, no next world, no mother, no father, no
spontaneously reborn beings; no brahmans or contemplatives who, faring
rightly & practicing rightly, proclaim this world & the next
after having directly known & realized it for themselves.’ This is
how a person of no integrity is a person of no integrity in the views he
holds.

ā€œkathaƱca, bhikkhave, asappuriso asappurisadānaį¹ƒ deti? idha, bhikkhave,
asappuriso asakkaccaį¹ƒ dānaį¹ƒ deti, asahatthā dānaį¹ƒ deti, acittÄ«katvā
dānaį¹ƒ deti, apaviį¹­į¹­haį¹ƒ dānaį¹ƒ deti anāgamanadiį¹­į¹­hiko dānaį¹ƒ deti. evaį¹ƒ
kho, bhikkhave, asappuriso asappurisadānaį¹ƒ deti.

“And how is a person of no integrity a person of no integrity in the way
he gives a gift? There is the case where a person of no integrity gives
a gift inattentively, not with his own hand, disrespectfully, as if
throwing it away, with the view that nothing will come of it. This is
how a person of no integrity is a person of no integrity in the way he
gives a gift.

ā€œso, bhikkhave, asappuriso evaį¹ƒ assaddhammasamannāgato, evaį¹ƒ
asappurisabhatti, evaį¹ƒ asappurisacintÄ«, evaį¹ƒ asappurisamantÄ«, evaį¹ƒ
asappurisavāco, evaį¹ƒ asappurisakammanto, evaį¹ƒ asappurisadiį¹­į¹­hi; evaį¹ƒ
asappurisadānaį¹ƒ datvā kāyassa bhedā paraį¹ƒ maraį¹‡Ä yā asappurisānaį¹ƒ gati
tattha upapajjati. kā ca, bhikkhave, asappurisānaį¹ƒ gati? nirayo vā
tiracchānayoni vā.

“This person of no integrity, thus endowed with qualities of no
integrity; a person of no integrity in his friendship, in the way he
wills, the way he gives advice, the way he speaks, the way he acts, the
views he holds, & the way he gives a gift, on the break-up of the
body, after death, reappears in the destination of people of no
integrity. And what is the destination of people of no integrity? Hell
or the animal womb.



MN 113


ā€œkatamo ca, bhikkhave, asappurisadhammo? idha, bhikkhave, asappuriso
uccākulā pabbajito hoti. so iti paį¹­isaƱcikkhati: ā€˜ahaį¹ƒ khomhi uccākulā
pabbajito, ime panaƱƱe bhikkhÅ« na uccākulā pabbajitāā€™ti. so tāya
uccākulÄ«natāya attānukkaį¹ƒseti, paraį¹ƒ vambheti. ayaį¹ƒ, bhikkhave,
asappurisadhammo …

“And which is the quality of a person of no integrity? “There is the
case where a person of no integrity goes forth from a high-ranking
family. He notices, ‘I have gone forth from a high-ranking family, but
these other monks have not gone forth from a high-ranking family.’ He
exalts himself for having a high-ranking family and disparages others.
This is the quality of a person of no integrity …

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso mahākulā pabbajito hoti …
mahābhogakulā pabbajito hoti … uįø·Ärabhogakulā pabbajito hoti. so iti
paį¹­isaƱcikkhati: ā€˜ahaį¹ƒ khomhi uįø·Ärabhogakulā pabbajito, ime panaƱƱe
bhikkhÅ« na uįø·Ärabhogakulā pabbajitāā€™ti. so tāya uįø·Ärabhogatāya
attānukkaį¹ƒseti, paraį¹ƒ vambheti. ayampi, bhikkhave, asappurisadhammo …

“Furthermore, a person of no integrity goes forth from a great family…
a family of great wealth… a family of extensive wealth. He notices,
‘I have gone forth from a family of extensive wealth, but these other
monks have not gone forth from a family of extensive wealth.’ He exalts
himself for having a family of extensive wealth and disparages others.
This is the quality of a person of no integrity …

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso Ʊāto hoti yasassÄ«… lābhÄ« hoti
cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-ppaccaya-bhesajja-parikkhārānaį¹ƒ…
bahussuto hoti… vinayadharo hoti… dhammakathiko hoti… āraƱƱiko
hoti… paį¹ƒsukÅ«liko hoti… piį¹‡įøapātiko hoti… rukkhamÅ«liko hoti…
sosāniko hoti… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko
hoti… ekāsaniko hoti… paį¹­hamaį¹ƒ jhānaį¹ƒ… dutiyaį¹ƒ jhānaį¹ƒ… tatiyaį¹ƒ
jhānaį¹ƒ… catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati… ākāsānaƱcāyatanaį¹ƒ…
viƱƱāį¹‡aƱcāyatanaį¹ƒ… ākiƱcaƱƱāyatanaį¹ƒ… nevasaƱƱānāsaƱƱāyatanaį¹ƒ
upasampajja viharati. so iti paį¹­isaƱcikkhati: ā€˜ahaį¹ƒ khomhi
neva-saƱƱā-nāsaƱƱ-āyatana-samāpattiyā lābhÄ«, ime panaƱƱe bhikkhÅ«
neva-saƱƱā-nāsaƱƱ-āyatana-samāpattiyā na lābhinoā€™ti. so tāya
neva-saƱƱā-nāsaƱƱ-āyatana-samāpattiyā attānukkaį¹ƒseti, paraį¹ƒ vambheti.
ayampi, bhikkhave, asappurisadhammo.

“Furthermore, a person of no integrity is well-known & highly
regarded … is one who gains robe-cloth, alms-food, lodgings, &
medicinal requisites for the sick … is learned … is a master of the
Vinaya … is a Dhamma-speaker … is a wilderness dweller … is one
who wears robes of thrown-away rags… an alms-goer… one who dwells at
the root of a tree… a cemetery dweller… one who lives in the open
air… one who doesn’t lie down… one who is content with whatever
dwelling is assigned to him… one who eats only one meal a day …
enters & remains in the first jhāna … in the second jhāna… the
third jhāna… the fourth jhāna… the dimension of the infinitude of
space… the dimension of the infinitude of consciousness… the
dimension of nothingness… the dimension of neither perception nor
non-perception. He notices, ‘I have gained the attainment of the
dimension of neither perception nor non-perception, but these other
monks have not gained the attainment of the dimension of neither
perception nor non-perception.’ He exalts himself for the attainment of
the dimension of neither perception nor non-perception and disparages
others. This is the quality of a person of no integrity.



The sutta doesn’t mention the behavior of an asappurisa who would attain saƱƱāĀ·vedayitaĀ·nirodha, while it mentions that of a sappurisa who would, which suggests that a person who reaches such a state can no longer be an asappurisa.

ā™¦ An asappurisa can be recognized by the way he relates to his own and his fellows’ faults and virtues:

AN 4.73


ā€œcatÅ«hi, bhikkhave, dhammehi samannāgato asappuriso veditabbo. katamehi
catÅ«hi? idha, bhikkhave, asappuriso yo hoti parassa avaį¹‡į¹‡o taį¹ƒ apuį¹­į¹­hopi
pātu karoti, ko pana vādo puį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
ahāpetvā alambitvā paripÅ«raį¹ƒ vitthārena parassa avaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti.

“Monks, a person endowed with these four qualities can be known as ‘a
person of no integrity.’ Which four? There is the case where a person of
no integrity, when unasked, reveals another person’s bad points, to say
nothing of when asked. Furthermore, when asked, when pressed with
questions, he is one who speaks of another person’s bad points in full
& in detail, without omission, without holding back. Of this person
you may know, ‘This venerable one is a person of no integrity.’

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso yo hoti parassa vaį¹‡į¹‡o taį¹ƒ puį¹­į¹­hopi
na pātu karoti, ko pana vādo apuį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
hāpetvā lambitvā aparipÅ«raį¹ƒ avitthārena parassa vaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti.

“Then again, a person of no integrity, when asked, does not reveal
another person’s good points, to say nothing of when unasked.
Furthermore, when asked, when pressed with questions, he is one who
speaks of another person’s good points not in full, not in detail, with
omissions, holding back. Of this person you may know, ‘This venerable
one is a person of no integrity.’

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso yo hoti attano avaį¹‡į¹‡o taį¹ƒ puį¹­į¹­hopi
na pātu karoti, ko pana vādo apuį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
hāpetvā lambitvā aparipÅ«raį¹ƒ avitthārena attano avaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti.

“Then again, a person of no integrity, when asked, does not reveal his
own bad points, to say nothing of when unasked. Furthermore, when asked,
when pressed with questions, he is one who speaks of his own bad points
not in full, not in detail, with omissions, holding back. Of this
person you may know, ‘This venerable one is a person of no integrity.’

ā€œpuna caparaį¹ƒ, bhikkhave, asappuriso yo hoti attano vaį¹‡į¹‡o taį¹ƒ apuį¹­į¹­hopi
pātu karoti, ko pana vādo puį¹­į¹­hassa! puį¹­į¹­ho kho pana paƱhābhinÄ«to
ahāpetvā alambitvā paripÅ«raį¹ƒ vitthārena attano vaį¹‡į¹‡aį¹ƒ bhāsitā hoti.
veditabbametaį¹ƒ, bhikkhave, asappuriso ayaį¹ƒ bhavanti. imehi kho,
bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.

“Then again, a person of no integrity, when unasked, reveals his own
good points, to say nothing of when asked. Furthermore, when asked, when
pressed with questions, he is one who speaks of his own good points in
full & in detail, without omissions, without holding back. Of this
person you may know, ‘This venerable one is a person of no integrity.’



ā™¦ According to AN 2.33, an asappurisa is ungrateful (aĀ·katĀ·aĆ±Ć±Å« - ‘one who doesn’t know what has been done’) and unthankful (aĀ·kataĀ·vedÄ« - ‘one who doesn’t feel what has been done’).

ā™¦ At AN 2.135, someone who, without knowing well nor investigating (anĀ·anuvicca aĀ·pariyĀ·ogāhetvā), speaks in praise of someone who deserves critic (aĀ·vaį¹‡į¹‡Ā·Ärahassa vaį¹‡į¹‡aį¹ƒ bhāsati), or criticizes someone who deserves praise (vaį¹‡į¹‡Ā·Ärahassa aĀ·vaį¹‡į¹‡aį¹ƒ bhāsati), is an asappurisa. In the immediately following sutta, the same holds for believing a matter that merits suspiscion (appasādanÄ«ye į¹­hāne pasādaį¹ƒ upadaį¹ƒseti) or being suspicious about a matter that merits belief (pasādanÄ«ye į¹­hāne appasādaį¹ƒ upadaį¹ƒseti).

ā™¦ At AN 2.137, one who misbehaves (micchāĀ·paį¹­ipajjati) towards his mother or father is an asappurisa, and in the immediately following sutta, the same holds for the Tathāgata or one of his disciples (tathāgataĀ·sāvaka).

ā™¦ At AN 10.61, listening to a teaching that contradicts the saddhamma is caused by association with asappurisā.



Bodhi leaf


āsava: that which flows (out or on to) outflow and influx.

1) spirit, the intoxicating extract or secretion of a tree or flower.

2) discharge from a sore (AN 3.25).

3) that which intoxicates the mind (bemuddles it,
befoozles it, so that it cannot rise to higher things). Impurities/
pollutions/ fermentations/ corruptions of the mind.

The Buddha often refers to arahatta as the total destruction of āsavas (āsavakkhaya). Sāriputta lists āsavas as threefold at MN 9:

1. kām-āsava

2. bhav-āsava

3. avijj-āsava

The Sabbāsava Sutta explains in detail how the different types of āsavas are to be eradicated.



Bodhi leaf


āsavānaį¹ƒ khayaƱāį¹‡a: [āsava khaya+Ʊāį¹‡a] knowledge of the ending of āsavas, which arises with arahatta. It is one of the three vijjās. The formula defining it is analyzed there.



Bodhi leaf


asmimāna: [asmi+māna]

the conceit ‘I am’.

The term asmiĀ·māna can be considered as a variant form of māna, which constitutes one of the five saį¹ƒyojanas that disappear only with arahatta, and one of the seven anusayas. Thus, it is essentially something to get rid of.

ā™¦ In this connection, aniccaĀ·saƱƱā applied to the five upādānaĀ·kkhandhas is often presented as the way to remove asmiĀ·māna, e.g.:


SN 22.102


ā€œkathaį¹ƒ bhāvitā ca, bhikkhave, aniccasaƱƱā kathaį¹ƒ bahulÄ«katā… sabbaį¹ƒ
asmimānaį¹ƒ samÅ«hanati? ā€˜iti rÅ«paį¹ƒ, iti rÅ«passa samudayo, iti rÅ«passa
atthaį¹…gamo; iti vedanā… iti saƱƱā… iti saį¹…khārā… iti viƱƱāį¹‡aį¹ƒ, iti
viƱƱāį¹‡assa samudayo, iti viƱƱāį¹‡assa atthaį¹…gamoā€™ti. evaį¹ƒ bhāvitā kho,
bhikkhave, aniccasaƱƱā evaį¹ƒ bahulÄ«katā… sabbaį¹ƒ asmimānaį¹ƒ
samÅ«hanatÄ«ā€ti.

And how, bhikkhus, is the perception of impermanence developed and
practiced often so that it eradicates… all conceit ‘I am’? ‘Such is
Form, such its apparition, such its extinction; such is Feeling… such
is Perception… such are Fabrications… such is Consciousness, such
its apparition, such its extinction’: this is how the perception of
impermanence is developed and practiced often so that it eradicates…
all conceit ‘I am’.



In an equivalent statement, the term asmiĀ·māna is mentioned as applying to the five upādānaĀ·kkhandhas, and the term aniccaĀ·saƱƱā is replaced by ‘udayabbayĀ·ÄnupassÄ«’ (observing apparition and extinction).


MN 122


paƱca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā
udayabbayānupassinā vihātabbaį¹ƒ. ā€˜iti rÅ«paį¹ƒ iti rÅ«passa samudayo iti
rÅ«passa atthaį¹…gamo, iti vedanā… iti saƱƱā… iti saį¹…khārā… iti
viƱƱāį¹‡aį¹ƒ iti viƱƱāį¹‡assa samudayo iti viƱƱāį¹‡assa atthaį¹…gamoā€™ti. tassa
imesu paƱcasu upādānakkhandhesu udayabbayānupassino viharato yo paƱcasu
upādānakkhandhesu asmimāno so pahīyati.

There are these five clinging-aggregates where a monk should stay,
keeping track of arising & passing away (thus): ‘Such is form, such
its origination, such its disappearance. Such is feeling… Such is
perception… Such are fabrications… Such is consciousness, such its
origination, such its disappearance.’ As he stays keeping track of
arising & passing away with regard to these five
clinging-aggregates, he abandons any conceit that ‘I am’ with regard to
these five clinging-aggregates.



As a matter of fact, it is revealed at AN 9.1 that aniccaĀ·saƱƱā does not lead directly to asmiĀ·mānaĀ·samugghāta (eradication of the conceit ‘I am’). Rather, aniccaĀ·saƱƱā leads first to anattaĀ·saƱƱā, which is the actual proximate cause for that eradication to take place:


AN 9.1


AniccasaƱƱā bhāvetabbā asmimānasamugghātāya. AniccasaƱƱino, bhikkhave,
anattasaƱƱā saį¹‡į¹­hāti. anattasaƱƱī asmimānasamugghātaį¹ƒ pāpuį¹‡Äti diį¹­į¹­heva
dhamme nibbānanā€ti

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



ā™¦ An alternative tool for abandoning asmiĀ·māna is kāyagatāsati:


AN 1.588


ekadhamme, bhikkhave, bhāvite bahulÄ«kate asmimāno pahÄ«yati. katamasmiį¹ƒ ekadhamme? kāyagatāya satiyā.

When, bhikkhus, one thing is developed and practiced often, the conceit
‘I am’ is abandoned. Which one thing? Mindfulness directed to the body.



AN 6.29, which features a unique list of anussatis, provides a more specific information: it is the nine sivathika contemplations that help eradicating asmiĀ·māna:


AN 6.29


so imameva kāyaį¹ƒ evaį¹ƒ upasaį¹ƒharati: ā€˜ayampi kho kāyo evaį¹ƒdhammo
evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«toā€™ti. idaį¹ƒ, bhante, anussatiį¹­į¹­hānaį¹ƒ evaį¹ƒ bhāvitaį¹ƒ
evaį¹ƒ bahulÄ«kataį¹ƒ asmimānasamugghātāya saį¹ƒvattati.

He compares this very body with it [the corpse]: ‘This body is also of
such a nature, it will become like this, it is not exempt from that.’
This subject of recollection, when developed and practiced often in this
way, leads to the eradication of the conceit ‘I am.’



ā™¦ We find in the suttas a few illustrative evocations of asmiĀ·māna
or its eradication. At SN 35.214, the practitioner is compared to a log
drifting on a river that will go all the way to the ocean (which stands
for nibbāna), provided it doesn’t get stopped on the way. One of the possible obstacles is asmiĀ·māna, which is compared to ‘being cast up on high ground’ (thale ussādo).

At AN 4.38, through eradication of asmiĀ·māna, a bhikkhu is called ‘patilÄ«na’,
which may mean ‘reserved’, ‘quiet’, ‘unostentatious’, ‘unpretentious’,
and which the commentary explains as ‘hidden’ or ‘gone into solitude’.

At AN 5.71, one who has abandoned asmiĀ·māna is said to be an ariya ‘with banner lowered’ (pannaĀ·ddhajo), ‘with burden dropped’ (pannaĀ·bhāra) and ‘detached’ or ‘unfettered’ (visaį¹ƒyutta).



Bodhi leaf


assāda: (apparent/sensory) satisfaction, enjoyment, gratification, sweetness, allure, happiness. Often cited together with ādÄ«nava and nissaraį¹‡a as characteristics to be understood regarding various dhammas: the five upādānaĀ·kkhandhas, kāma, certain diį¹­į¹­his etc. The assāda of a particular dhamma is generally described as the sukha and somanassa which arise on account of it. The assāda of kāma, rÅ«pa and vedanā are explained in detail at MN 13.



Bodhi leaf


assutavā: [a+suta+vā] uninstructed/ ignorant person - lit: ‘one who has not heard/learnt’.



Bodhi leaf


asubha: [a+subha]

1) (n:) non-beauty, foulness, loathsomeness, digust, ugliness.

2) (adj:) foul, loathsome, disgusting, ugly, impure, unpleasant.

Almost synonymous with paį¹­ikÅ«la. The contemplation of an asubhaĀ·nimitta is the way to develop asubhaĀ·saƱƱā.

ā™¦ The contemplation of an asubha object is exclusively aimed at removing rāga (e.g. MN 62, AN 6.107) or at removing kāmaĀ·cchanda, which is one of the five nÄ«varaį¹‡as (with the help of an asubhaĀ·nimitta, at SN 46.51 and AN 1.16).

ā™¦ In the Aį¹…guttara Nikāya, the expression ‘bhikkhu asubhānupassÄ« kāye viharati’ (a bhikkhu dwells contemplating asubha in the body) appears as a synonym for the practice of asubhaĀ·saƱƱā (at AN 10.60), often applied specifically to kāya, and generally in conjunction with āhāre paį¹­ikÅ«laĀ·saƱƱī, sabbaĀ·loke anĀ·abhirataĀ·saƱƱī, sabbaĀ·saį¹…khāresu aniccĀ·ÄnupassÄ«, and maraį¹‡aĀ·saƱƱ[Ä«]. This set of five factors is said in various synonym ways to lead to nibbāna (e.g. AN 5.69). They can also lead a sick bhikkhu to arahatta (AN 5.121). Alternatively, in some cases they lead only to anāgāmita (AN 5.122).

ā™¦ The expression ‘asubhānupassÄ« kāye viharati’ is also described at AN 4.163 as participating of a painful mode of practice (dukkhā paį¹­ipadā).

ā™¦ Seeing as subha something which is actually asubha constitutes one of four saƱƱāĀ·vipallāsa (distortions of perception), cittaĀ·vipallāsa (perversions of the mind), diį¹­į¹­hiĀ·vipallāsa (inversions of views), the other three being the corresponding misunderstanding of aniccā, dukkha and anatta (AN 4.49).

ā™¦ At SN 54.9,
the danger in this practice is made evident, as it leads many bhikkhus
to commit suicide. It can be inferred that they did not apply yoniso manasiĀ·kāra correctly and thus multiplied their aversion instead of removing
rāga or kāmaĀ·cchanda. After the incident, the Buddha recommands ānāpānassatiĀ·samādhi as a way to gain calm, pleasantness, and allay akusala dhammas.

ā™¦ For further information about asubha practices, see asubhaĀ·nimitta and asubhaĀ·saƱƱā below.



Bodhi leaf


asubhanimitta: [asubha+nimitta]

sign of the unattractive, characteristic of foulness. The practice is to apply the mind to something repulsive, either per se
(corpses at various stages of putrefaction for example), or to the
repulsive aspects of something usually perceived otherwise, such as the
body (of which 31 parts are identified, see here) or food. It is worthwhile to note that this practice can be dangerous, as if the mind is not properly endowed with yoniso manasiĀ·kāra, one may instead multiply aversion as it happens at SN 54.9, where many bhikkhus commit suicide. Generally speaking, an asubhaĀ·nimitta can also be defined as an object that allows for the practice of asubhaĀ·saƱƱā.

ā™¦ At SN 46.51 and AN 1.16, an asubhaĀ·nimitta is said to remove kāmaĀ·cchanda, which is one of the five nÄ«varaį¹‡as. At AN 3.69, it is also said to remove rāga.

ā™¦ One practice involving asubhaĀ·nimittas is described in most detail in the section on charnel grounds (sivathika) of the MahāĀ·satiĀ·paį¹­į¹­hāna Sutta, although not directly mentioned with this terminology.

ā™¦ For further information about asubha practices, see asubhaĀ·saƱƱā below.



Bodhi leaf


asubhasaƱƱā: [asubha+saƱƱā]

perception of the unattractive, perception of foulness, perception of non-beauty. This practice is explained at AN 10.60: it consists in reviewing 31 body parts.

ā™¦ According to AN 7.49, when one often applies his/her mind to this practice, he/she is automatically repulsed by methunaĀ·dhammaĀ·samāpatti (getting into sexual intercourse).

ā™¦ The seven bojjhaį¹…gas can be developed in conjunction with asubhaĀ·saƱƱā (SN 46.72).

ā™¦ According to AN 7.27, so long as the bhikkhus practice asubhaĀ·saƱƱā, only growth can be expected of them, not decline.

ā™¦ In the Aį¹…guttara Nikāya, asubhaĀ·saƱƱā appears almost always with āhāre paį¹­ikÅ«laĀ·saƱƱā, sabbaĀ·loke anĀ·abhirataĀ·saƱƱā and maraį¹‡aĀ·saƱƱā. They are often collectively recommended for the sake of understanding or removing rāga (e.g. AN 5.303).

ā™¦ Other perceptions usually associated with asubhaĀ·saƱƱā include aniccaĀ·saƱƱā, anicce dukkhaĀ·saƱƱā, anattaĀ·saƱƱā, ādÄ«navaĀ·saƱƱā, pahānaĀ·saƱƱā, virāgaĀ·saƱƱā and nirodhaĀ·saƱƱā.



Bodhi leaf


asura: beings resembling titans or fallen angels. Considered as in a way similar to the devas, but as being in a duggati,
and thus living in misery. They are also often described as having a
hostile nature and as frequently engaging in war against the devas lead by Sakka. Their leader is called Vepacitti.



Bodhi leaf


ātāpī:

(adj:) ardent, diligent, serious in effort, zealous.

The term appears most prominently in the Satipaį¹­į¹­hāna formulas:


DN 22


bhikkhu kāye kāyānupassÄ« viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhā-domanassaį¹ƒ.

a bhikkhu dwells observing body in body, ardent, clearly comprehending, mindful, having given up covetousness and affliction towards the world.



It is explicitly defined at SN 16.2 in formulas reminiscent of those describing sammāĀ·vāyāma:



ā€œkathaƱcāvuso, ātāpÄ« hoti? idhāvuso, bhikkhu ā€˜anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti,
ā€˜uppannā me pāpakā akusalā dhammā appahÄ«yamānā anatthāya
saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti, ā€˜anuppannā me kusalā dhammā
anuppajjamānā anatthāya saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti, ā€˜uppannā me
kusalā dhammā nirujjhamānā anatthāya saį¹ƒvatteyyunā€™ti ātappaį¹ƒ karoti.
evaį¹ƒ kho, āvuso, ātāpÄ« hoti.

And how, friend, is one ardent? Here, friend, a bhikkhu exerts ardor [considering]: ‘If unarisen bad, unskillful mental states arise in me, it would lead to [my] misfortune’; he exerts ardor [considering]: ‘If arisen bad, unskillful mental states are not abandoned in me, it would lead to [my] misfortune’; he exerts ardor [considering]: ‘If unarisen skillful mental states do not arise in me, it would lead to [my] misfortune’; he exerts ardor [considering]: ‘If arisen skillful mental states cease in me, this may lead to [my] misfortune.’ Thus, friend, he is ardent.



This definition is extended to include the ability to endure extreme dukkhaĀ·vedanā at AN 3.50:



ā€œyato kho, bhikkhave, bhikkhu anuppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ anuppādāya ātappaį¹ƒ karoti,
anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ uppādāya ātappaį¹ƒ karoti, uppannānaį¹ƒ
sārÄ«rikānaį¹ƒ vedanānaį¹ƒ dukkhānaį¹ƒ tibbānaį¹ƒ kharānaį¹ƒ kaį¹­ukānaį¹ƒ asātānaį¹ƒ
amanāpānaį¹ƒ pāį¹‡aharānaį¹ƒ adhivāsanāya ātappaį¹ƒ karoti, ayaį¹ƒ vuccati,
bhikkhave, bhikkhu ātāpÄ« nipako sato sammā dukkhassa antakiriyāyāā€ti.

Bhikkhus, when a bhikkhu exerts ardor for the non-arising of
unarisen bad, unskillful mental states, for the arising of unarisen
skillful mental states, and for enduring arisen bodily feelings that are
painful, racking, sharp, piercing, disagreeable, displeasing,
threatening life, this is called, bhikkhus, a bhikkhu who is ardent, alert, and mindful for making a correct end of ill-being.



Another example of what being ātāpī means is given at AN 4.11:



ā€œcarato cepi… į¹­hitassa cepi… nisinnassa cepi… sayānassa cepi,
bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā
vihiį¹ƒsāvitakko vā, taį¹ƒ ce bhikkhu nādhivāseti, pajahati vinodeti
byantÄ«karoti anabhāvaį¹ƒ gameti, sayānopi, bhikkhave, bhikkhu jāgaro
evaį¹ƒbhÅ«to ā€˜ÄtāpÄ« ottāpÄ« satataį¹ƒ samitaį¹ƒ āraddhavÄ«riyo pahitattoā€™ti vuccati.

If while walking… while standing… while sitting… while lying down a
thought of sensuality, a thought of ill will or a thought of harming
arises in a bhikkhu and he does not give in to it but abandons it,
dispels it, removes it, and brings it to complete cessation, then while
wakefully lying down that bhikkhu is said to be ardent, to fear wrongdoing and to be continually and continuously of aroused energy and resolute will.



And at AN 4.12:



ā€œcarato cepi… į¹­hitassa cepi… nisinnassa cepi… sayānassa cepi,
bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaį¹ƒ
pahÄ«naį¹ƒ hoti, uddhaccakukuccaį¹ƒ pahÄ«naį¹ƒ hoti, vicikicchā pahÄ«nā hoti,
āraddhaį¹ƒ hoti vÄ«riyaį¹ƒ asallÄ«naį¹ƒ, upaį¹­į¹­hitā sati asammuį¹­į¹­hā, passaddho
kāyo asāraddho, samāhitaį¹ƒ cittaį¹ƒ ekaggaį¹ƒ, sayānopi, bhikkhave, bhikkhu
jāgaro evaį¹ƒbhÅ«to ā€˜ÄtāpÄ« ottāpÄ« satataį¹ƒ samitaį¹ƒ āraddhavÄ«riyo
pahitattoā€™ti vuccatÄ«ā€ti.

If while walking… while standing… while sitting… while wakefully
lying down covetousness and ill-will have ceased in a bhikkhu, dullness
and drowsiness are abandoned, mental agitation and worry are abandoned,
doubt is abandoned, his energy is aroused relentlessly, his mindfulness
is established and unconfused, his body is tranquil and calm, his mind
is concentrated and unified, then while wakefully lying down that
bhikkhu is said to be ardent, to fear wrongdoing and to be continually and continuously of aroused energy and resolute will.



A list of terms that appear to be related to ātappaį¹ƒ karoti and may help gathering the meaning of ātāpÄ« is given at SN 12.87: sikkhā karoti (practice the training), yoga karoti (exert dedication), chanda karoti (stir up the desire), ussoįø·hÄ« karoti (make an exertion), appaį¹­ivānÄ« karoti (exert persistence), vÄ«riyaį¹ƒ karoti (exert energy), sātaccaį¹ƒ karoti (exert perseverance), sati karoti (exert mindfulness), sampajaƱƱaį¹ƒ karoti (exert clear comprehension), appamādo karoti (exert heedfulness).


SN 12.87


upādānaį¹ƒ, bhikkhave, ajānatā apassatā yathābhÅ«taį¹ƒ upādāne yathābhÅ«taį¹ƒ
Ʊāį¹‡Äya sikkhā karaį¹‡Ä«yā… yogo karaį¹‡Ä«yo… chando karaį¹‡Ä«yo… ussoįø·hÄ«
karaį¹‡Ä«yā… appaį¹­ivānÄ« karaį¹‡Ä«yā… ātappaį¹ƒ karaį¹‡Ä«yaį¹ƒ… vÄ«riyaį¹ƒ karaį¹‡Ä«yaį¹ƒ… sātaccaį¹ƒ karaį¹‡Ä«yaį¹ƒ… sati karaį¹‡Ä«yā… sampajaƱƱaį¹ƒ karaį¹‡Ä«yaį¹ƒ.. appamādo karaį¹‡Ä«yo.

Bhikkhus, one who does not know, who does not see attachment as it
really is should practice the training… exert dedication… stir up
the desire… make an exertion… exert persistence… exert ardor
exert energy… exert perseverance… exert mindfulness… exert clear
comprehension… exert heedfulness in order to know it as it really is.



Another list is found at DN 3 and adds padhāna, anuyoga and sammāĀ·manasikāra (probably a synonym for yoniso manasikāra):


DN 3


ekacco samaį¹‡o vā brāhmaį¹‡o vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārÅ«paį¹ƒ cetosamādhiį¹ƒ phusati

Some renuniciate or brahmin, by means of ardor, by means of
effort, by means of dedication, by means of heedfulness, by means of
proper consideration, attains such a concentration of the mind



Some suttas help understanding what being ātāpī means, as they explain what may happen when the practitioner is in that state:


SN 36.7


ā€œtassa ce, bhikkhave, bhikkhuno evaį¹ƒ satassa sampajānassa appamattassa ātāpino
pahitattassa viharato uppajjati sukhā vedanā… dukkhā vedanā. so evaį¹ƒ
pajānāti: ā€˜uppannā kho myāyaį¹ƒ dukkhā vedanā. sā ca kho paį¹­icca, no
appaį¹­icca. kiį¹ƒ paį¹­icca? imameva kāyaį¹ƒ paį¹­icca. ayaį¹ƒ kho pana kāyo anicco
saį¹…khato paį¹­iccasamuppanno. aniccaį¹ƒ kho pana saį¹…khataį¹ƒ
paį¹­iccasamuppannaį¹ƒ kāyaį¹ƒ paį¹­icca uppannā dukkhā vedanā kuto niccā
bhavissatÄ«ā€™ti! so kāye ca dukkhāya vedanāya aniccānupassÄ« viharati,
vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati,
paį¹­inissaggānupassÄ« viharati. tassa kāye ca dukkhāya ca vedanāya
aniccānupassino viharato, vayānupassino viharato, virāgānupassino
viharato, nirodhānupassino viharato, paį¹­inissaggānupassino viharato, yo
kāye ca dukkhāya ca vedanāya paį¹­ighānusayo, so pahÄ«yati.

As a monk is dwelling thus mindful & alert ā€” heedful, ardent,
& resolute ā€” a feeling of pleasure… a feeling of pain arises in
him. He discerns that ‘A feeling of pain has arisen in me. It is
dependent on a requisite condition, not independent. Dependent on what?
Dependent on this body. Now, this body is inconstant, fabricated,
dependently co-arisen. Being dependent on a body that is inconstant,
fabricated, & dependently co-arisen, how can this feeling of pain
that has arisen be constant?’ He remains focused on inconstancy with
regard to the body & to the feeling of pain. He remains focused on
dissolution… dispassion… cessation… relinquishment with regard to
the body & to the feeling of pain. As he remains focused on
inconstancy… dissolution… dispassion… cessation… relinquishment
with regard to the body & to the feeling of pain, he abandons any
resistance-obsession with regard to the body & the feeling of pain.

ā€œtassa ce, bhikkhave, bhikkhuno evaį¹ƒ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā… yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahÄ«yati.

As he is dwelling thus mindful & alert ā€” heedful, ardent,
& resolute ā€” a feeling of neither-pleasure-nor-pain arises in him…
he abandons any ignorance-obsession with regard to the body & the
feeling of neither-pleasure-nor-pain.



For a more refined understanding of the expression
and what it may have meant at the time, it is interesting to study
related words. We may start by noting that the closest word in Sanskrit
is ātapya (ą¤†ą¤¤ą¤Ŗą„ą¤Æ), meaning ‘being in the sunshine’.

1) The first shade of meaning is best illustrated by the verb tapati, meaning ‘to shine’, as at SN 1.26: ‘divā tapati ādicco’ (the sun shines by day) or at SN 21.11: ’sannaddho khattiyo tapati’ (the khattiya shines clad in armor).

2) The second shade of meaning can be derived
from the first by noting that staying where the sun shines in a
tropical climate generally turns out to be a hot and unpleasant
experience, which may be how tapati comes to refer to the dukkhaĀ·vipāka that arises as a result of akusala kamma. Thus, at AN 10.141, the tenfold micchāĀ·paį¹­ipadā is called ‘the teaching that causes torment’ (tapanÄ«yo dhammo). AN 2.3 provides more detail about the workings of these torments:



ā€œdveme, bhikkhave, dhammā tapanÄ«yā. katame dve? idha, bhikkhave,
ekaccassa kāyaduccaritaį¹ƒ kataį¹ƒ hoti, akataį¹ƒ hoti kāyasucaritaį¹ƒ;
vacÄ«duccaritaį¹ƒ kataį¹ƒ hoti; akataį¹ƒ hoti vacÄ«sucaritaį¹ƒ; manoduccaritaį¹ƒ
kataį¹ƒ hoti, akataį¹ƒ hoti manosucaritaį¹ƒ. so ā€˜kāyaduccaritaį¹ƒ me katanā€™ti tappati, ā€˜akataį¹ƒ me kāyasucaritanā€™ti tappati; ā€˜vacÄ«duccaritaį¹ƒ me katanā€™ti tappati, ā€˜akataį¹ƒ me vacÄ«sucaritanā€™ti tappati; ā€˜manoduccaritaį¹ƒ me katanā€™ti tappati, ā€˜akataį¹ƒ me manosucaritanā€™ti tappati. ime kho, bhikkhave, dve dhammā tapanÄ«yāā€ti.

Bhikkhus, these two things cause torment. Which two? Here,
bhikkhus, someone has performed bodily misconduct and has not performed
bodily good conduct; he has performed verbal misconduct and has not
performed verbal good conduct; he has performed mental misconduct and
has not performed mental good conduct. He is tormented, [thinking]: ‘I have performed bodily misconduct’; he is tormented, [thinking]: ‘I have not performed bodily good conduct’; he is tormented, [thinking]: ‘I have performed verbal misconduct’; he is tormented, [thinking]: ‘I have not performed verbal good conduct’; he is tormented, [thinking]: ‘I have performed mental misconduct’; he is tormented, [thinking]: ‘I have not performed mental good conduct.’ These, bhikkhus, are two things that cause torment.



We also find various instances of words related to tapati, used to refer to dukkhaĀ·vipāka and the remorse the wrong-doer experiences:


SN 2.8


akataį¹ƒ dukkaį¹­aį¹ƒ seyyo, pacchā tapati dukkaį¹­aį¹ƒ.

Better left undone is a wrong deed, for a wrong deed later brings torment.




SN 2.22


na taį¹ƒ kammaį¹ƒ kataį¹ƒ sādhu, yaį¹ƒ katvā anutappati.

An action which, once performed, brings torment is not well done.




Dhp 17


idha tappati pecca tappati,
pāpakārī ubhayattha tappati.
‘pāpaį¹ƒ me katan’ti tappati,
bhiyyo tappati duggatiį¹ƒ gato.

The evil-doer is tormented here and is tormented hereafter,
He is tormented in both [worlds].
He is tormented, [thinking]: ‘I have done evil [things]’,
And he is tormented even more when gone to a bad destination [after death].



3) The third shade of meaning is also derived from
the first, as staying in the sunshine can also be a symbol for making an
effort, for example to earn one’s living:


AN 5.33


ā€œyo naį¹ƒ bharati sabbadā,
niccaį¹ƒ ātāpi ussuko.
sabbakāmaharaį¹ƒ posaį¹ƒ,
bhattāraį¹ƒ nātimaƱƱati.

The one who always supports her
Constantly ardent and zealous
The man who brings what she desires,
Her husband she does not despise.



In another example, someone overcome by the three akusalaĀ·mÅ«las does not make an effort to correct the falsehood that is said to him:


AN 3.70


abhÅ«tena vuccamāno ātappaį¹ƒ karoti tassa nibbeį¹­hanāya itipetaį¹ƒ atacchaį¹ƒ itipetaį¹ƒ abhÅ«tanti.

When he is told things that are not factual, he makes an effort to correct it: ‘It is not true because of this, it is not factual because of this’.



4) The fourth connotation, stronger, is that of asceticism or austerities.


MN 12


iti evarÅ«paį¹ƒ anekavihitaį¹ƒ kāyassa ātāpana-paritāpan-ānuyogamanuyutto viharāmi. idaį¹ƒsu me, sāriputta, tapassitāya hoti.

Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.



Those austerities are depicted at MN 51:




ā€œkatamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto?
idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano
naehibhaddantiko natiį¹­į¹­habhaddantiko; nābhihaį¹­aį¹ƒ na uddissakataį¹ƒ na
nimantanaį¹ƒ sādiyati; so na kumbhimukhā paį¹­iggaį¹‡hāti na kaįø·opimukhā
paį¹­iggaį¹‡hāti na eįø·akamantaraį¹ƒ na daį¹‡įøamantaraį¹ƒ na musalamantaraį¹ƒ na
dvinnaį¹ƒ bhuƱjamānānaį¹ƒ na gabbhiniyā na pāyamānāya na purisantaragatāya
na saį¹…kittÄ«su na yattha sā upaį¹­į¹­hito hoti na yattha makkhikā
saį¹‡įøasaį¹‡įøacārinÄ«; na macchaį¹ƒ na maį¹ƒsaį¹ƒ na suraį¹ƒ na merayaį¹ƒ na thusodakaį¹ƒ
pivati. so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…
sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi
dattÄ«hi yāpeti… sattahipi dattÄ«hi yāpeti; ekāhikampi āhāraį¹ƒ āhāreti,
dvÄ«hikampi āhāraį¹ƒ āhāreti… sattāhikampi āhāraį¹ƒ āhāreti iti evarÅ«paį¹ƒ
aįøįøhamāsikaį¹ƒ pariyāyabhattabhojanānuyogamanuyutto viharati. so
sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti,
daddulabhakkho vā hoti, haį¹­abhakkho vā hoti, kaį¹‡abhakkho vā hoti,
ācāmabhakkho vā hoti, piƱƱākabhakkho vā hoti, tiį¹‡abhakkho vā hoti,
gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. so
sāį¹‡Änipi dhāreti, masāį¹‡Änipi dhāreti, chavadussānipi dhāreti,
paį¹ƒsukÅ«lānipi dhāreti, tirÄ«į¹­Änipi dhāreti, ajinampi dhāreti,
ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti,
phalakacÄ«rampi dhāreti, kesakambalampi dhāreti, vāįø·akambalampi dhāreti,
ulūkapakkhampi dhāreti; kesamassulocakopi hoti,
kesamassulocanānuyogamanuyutto, ubbhaį¹­į¹­hakopi hoti āsanapaį¹­ikkhitto,
ukkuį¹­ikopi hoti ukkuį¹­ikappadhānamanuyutto, kaį¹‡į¹­akāpassayikopi hoti
kaį¹‡į¹­akāpassaye seyyaį¹ƒ kappeti; sāyatatiyakampi
udakorohanānuyogamanuyutto viharati iti evarÅ«paį¹ƒ anekavihitaį¹ƒ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. ayaį¹ƒ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

And what, bhikkhus, is the person who torments himself and pursues the practice of mortifying
himself? Here, bhikkhus, a certain person goes naked, rejecting
conventions, licking his hands, not coming when asked, not stopping when
asked; he does not accept food brought or food specially made or an
invitation to a meal; he receives nothing from a pot, from a bowl,
across a threshold, across a stick, across a pestle, from two eating
together, from a pregnant woman, from a woman giving suck, from a woman
lying with a man, from where food was advertised to be distributed, from
where a dog was waiting, from where flies were buzzing; he accepts no
fish or meat, he drinks no liquor, wine or fermented brew. He keeps to
one house, to one morsel; he keeps to two houses, to two morsels;… he
keeps to seven houses, to seven morsels. He lives on one saucerful a
day, on two saucerfuls a day… on seven saucerfuls a day; he takes food
once a day, once every two days… once every seven days, and so on up
to once every fortnight; he dwels pursuing the practice of taking food
at stated intervals. He is an eater of greens or millet or wild rice or
hide-parings or moss or ricebran or rice-scum or sesamum flour or grass
or cowdung. He lives on forest roots and fruits, he feeds on fallen
fruits. He clothes himself in hemp, in hemp-mixed cloth, in shrouds, in
refuse rags, in tree bark, in antelope hide, in strips of antelope hide,
in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in
head-hair wool, in animal wool, in owls’ wings. He is one who pulls out
hair and beard, pursuing the practice of pulling out hair and beard. He
is one who stands continuously, rejecting seats. He is one who squats
continuously, devoted to maintaining the squatting position. He is one
who uses a mattress of spikes; he makes a mattress of spikes his bed. He
dwells pursuing the practice of bathing in water three times daily
including the evening. Thus in such a variety of ways he dwells pursuing
the practice of tormenting and mortifying the body. This, bhikkhus, is what is called the person who torments himself and pursues the practice of mortifying himself.



Given on one hand this close proximity of the term ātāpÄ« with the vocabulary of austerity and mortification and on the other the fact that the Buddha recommends being ātāpÄ« (most prominently in the satipaį¹­į¹­hāna
formulas), and knowing he also rejected self-mortification, in order to
understand more precisely what he meant exactly by being ātāpī, it would appear useful to examine in greater details what his wider position was in regards to austerity.

First of all, it should be borne in mind that the
Buddha clearly rejects the pursuit of self-mortification in his first
recorded discourse, the DhammaĀ·cakkaĀ·ppavattana Sutta:


SN 56.11


ā€œdveme, bhikkhave, antā pabbajitena na sevitabbā. katame dve? yo cāyaį¹ƒ
kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo
anatthasaį¹ƒhito, yo cāyaį¹ƒ attakilamathānuyogo dukkho anariyo anatthasaį¹ƒhito.

These two extremes, bhikkhus, should not be adopted by one who has gone
forth from the home life. Which two? On one hand, the pursuit of
hedonism towards sensuality, which is inferior, vulgar, common, ignoble,
deprived of benefit, and on the other hand the pursuit of self-mortification, which is painful, ignoble and deprived of benefit.



But at AN 10.94,
the Buddha says he does not reject categorically both “all austerity”
and “all ascetics leading the rough life”, as it all depends on whether
their practice removes unwholesome states and brings about wholesome
ones, or not:



ā€”
ā€œsaccaį¹ƒ kira, gahapati, samaį¹‡o gotamo sabbaį¹ƒ tapaį¹ƒ garahati, sabbaį¹ƒ tapassiį¹ƒ lÅ«khājÄ«viį¹ƒ ekaį¹ƒsena upakkosati upavadatÄ«ā€ti?

ā€”
“Is it true, householder, that Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?”

ā€”
ā€œna kho, bhante, bhagavā sabbaį¹ƒ tapaį¹ƒ garahati napi sabbaį¹ƒ tapassiį¹ƒ lÅ«khājÄ«viį¹ƒ ekaį¹ƒsena upakkosati upavadati.

ā€”
“No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life.

… [The Blessed One:]

nāhaį¹ƒ, gahapati, sabbaį¹ƒ tapaį¹ƒ tapitabbanti vadāmi; na ca panāhaį¹ƒ, gahapati, sabbaį¹ƒ tapaį¹ƒ na tapitabbanti
vadāmi; nāhaį¹ƒ, gahapati, sabbaį¹ƒ samādānaį¹ƒ samāditabbanti vadāmi; na
panāhaį¹ƒ, gahapati, sabbaį¹ƒ samādānaį¹ƒ na samāditabbanti vadāmi; nāhaį¹ƒ,
gahapati, sabbaį¹ƒ padhānaį¹ƒ padahitabbanti vadāmi; na panāhaį¹ƒ, gahapati,
sabbaį¹ƒ padhānaį¹ƒ na padahitabbanti vadāmi; nāhaį¹ƒ, gahapati, sabbo
paį¹­inissaggo paį¹­inissajjitabboti vadāmi. na panāhaį¹ƒ, gahapati, sabbo
paį¹­inissaggo na paį¹­inissajjitabboti vadāmi; nāhaį¹ƒ, gahapati, sabbā
vimutti vimuccitabbāti vadāmi; na panāhaį¹ƒ, gahapati, sabbā vimutti na
vimuccitabbāti vadāmi.

I don’t say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued.
I don’t say that all observances should be observed, nor do I say that
all observances should not be observed. I don’t say that all exertions
are to be pursued, nor do I say that all exertions are not to be
pursued. I don’t say that all forfeiture should be forfeited, nor do I
say that all forfeiture should not be forfeited. I don’t say that all
release is to be used for release, nor do I say that all release is not
to be used for release.

ā€œyaƱhi, gahapati, tapaį¹ƒ tapato akusalā dhammā abhivaįøįøhanti, kusalā dhammā parihāyanti, evarÅ«paį¹ƒ tapaį¹ƒ na tapitabbanti vadāmi. yaƱca khvassa gahapati, tapaį¹ƒ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti, evarÅ«paį¹ƒ tapaį¹ƒ tapitabbanti vadāmi.

“If, when an ascetic practice is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an ascetic practice is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued.

ā€œyaƱhi, gahapati, samādānaį¹ƒ samādiyato… padhānaį¹ƒ padahato…
paį¹­inissaggaį¹ƒ paį¹­inissajjato… vimuttiį¹ƒ vimuccato akusalā dhammā
abhivaįøįøhanti, kusalā dhammā parihāyanti, evarÅ«pā vimutti na
vimuccitabbāti vadāmi. yaƱca khvassa, gahapati, vimuttiį¹ƒ vimuccato
akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti, evarÅ«pā vimutti
vimuccitabbāti vadāmÄ«ā€ti.

“If, when an observance is observed… when an exertion is pursued… a
forfeiture is forfeited… a release is used for release, unskillful
qualities grow and skillful qualities wane, then I tell you that that
sort of release is not to be used for release. But if, when a release is
used for release, unskillful qualities wane and skillful qualities
grow, then I tell you that that sort of release is to be used for
release.”



But again, by contrast, at SN 42.12, while still not
rejecting categorically both “all austerity” and “all ascetics leading
the rough life”, the Buddha does seem to reject categorically the fact
of ‘attānaį¹ƒ ātāpeti paritāpeti’ (tormenting and torturing oneself), by presenting it as a reason good enough by itself to draw disapproval:

SN 42.12


ekamantaį¹ƒ nisinno kho rāsiyo gāmaį¹‡i bhagavantaį¹ƒ etadavoca:

Having sat down to one side, Rasiya the headman said to the Blessed One:

ā€”
ā€œsutaį¹ƒ metaį¹ƒ, bhante, ā€˜samaį¹‡o gotamo sabbaį¹ƒ tapaį¹ƒ garahati, sabbaį¹ƒ tapassiį¹ƒ
lÅ«khajÄ«viį¹ƒ ekaį¹ƒsena upavadati upakkosatÄ«ā€™ti . ye te, bhante,
evamāhaį¹ƒsu… kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaį¹ƒ
abhÅ«tena abbhācikkhanti, dhammassa cānudhammaį¹ƒ byākaronti, na ca koci
sahadhammiko vādānuvādo gārayhaį¹ƒ į¹­hānaį¹ƒ āgacchatÄ«ā€ti?

ā€”
Bhante, I have heard: ‘The renunciate Gotama disapproves of all austerity, he categorically criticizes and blames all ascetics leading a rough life.’
Those who say this, Bhante… do they speak in line with what the
Blessed One has said, do they not misrepresent the Blessed One with what
is contrary to fact, do they answer in line with the Dhamma, so that no
one whose thinking is in line with the Dhamma would have grounds for
criticizing them?

ā€”
ā€œye te, gāmaį¹‡i, evamāhaį¹ƒsu… na me te vuttavādino, abbhācikkhanti ca pana maį¹ƒ te asatā tucchā abhÅ«tenaā€.

ā€”
Those who say this, headman, do not speak in line with what I have said,
and they misrepresent me with what is false and contrary to fact.

ā€œtatra, gāmaį¹‡i, yvāyaį¹ƒ tapassÄ« lÅ«khajÄ«vÄ« attānaį¹ƒ ātāpeti paritāpeti,
kusalaƱca dhammaį¹ƒ adhigacchati, uttari ca manussadhammā
alamariyaƱāį¹‡adassanavisesaį¹ƒ sacchikaroti. ayaį¹ƒ, gāmaį¹‡i, tapassÄ«
lÅ«khajÄ«vÄ« ekena į¹­hānena gārayho, dvÄ«hi į¹­hānehi pāsaį¹ƒso. katamena ekena
į¹­hānena gārayho? attānaį¹ƒ ātāpeti paritāpetÄ«ti, iminā ekena
į¹­hānena gārayho. katamehi dvÄ«hi į¹­hānehi pāsaį¹ƒso? kusalaƱca dhammaį¹ƒ
adhigacchatÄ«ti, iminā paį¹­hamena į¹­hānena pāsaį¹ƒso. uttari ca manussadhammā
alamariyaƱāį¹‡adassanavisesaį¹ƒ sacchikarotÄ«ti, iminā dutiyena į¹­hānena
pāsaį¹ƒso.

Here, headman, regarding the ascetic leading a rough life who torments and tortures
himself, yet achieves a wholesome state and realizes a supra-human
state, an attainment in knowledge and vision that is suitable to the
noble ones, this ascetic leading a rough life, headman, may be
disapproved of on one ground and praised on two grounds. And what is the
one ground on which he may be disapproved of? He torments and tortures
himself: this is the one ground on which he may be disapproved of. And
what are the two grounds on which he may be praised? He achieves a
wholesome state: this is the first ground on which he may be praised. He
realizes a supra-human state, an attainment in knowledge and vision
that is suitable to the noble ones: this is the second ground on which
he may be praised.



Yet the exact same combination of verbs, ‘ātāpeti paritāpeti’ (meaning here to heat and burn),
is also used (although with a different connotation) at MN 101 in a
simile illustrating a recommended kind of unpleasant practice:


MN 101


ā€œkathaƱca, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ padhānaį¹ƒ? idha,
bhikkhave, bhikkhu na heva anaddhabhÅ«taį¹ƒ attānaį¹ƒ dukkhena addhabhāveti,
dhammikaƱca sukhaį¹ƒ na pariccajati, tasmiƱca sukhe anadhimucchito hoti.
so evaį¹ƒ pajānāti: ā€˜imassa kho me dukkhanidānassa saį¹…khāraį¹ƒ padahato
saį¹…khārappadhānā virāgo hoti, imassa pana me dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hotÄ«ā€™ti. so yassa hi khvāssa
dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti,
saį¹…khāraį¹ƒ tattha padahati. yassa panassa dukkhanidānassa ajjhupekkhato
upekkhaį¹ƒ bhāvayato virāgo hoti, upekkhaį¹ƒ tattha bhāveti. tassa tassa
dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti.
evampissa taį¹ƒ dukkhaį¹ƒ nijjiį¹‡į¹‡aį¹ƒ hoti. tassa tassa dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti. evampissa taį¹ƒ dukkhaį¹ƒ
nijjiį¹‡į¹‡aį¹ƒ hoti.

“And how is striving fruitful, how is exertion fruitful? There is the
case where a monk, when not loaded down, does not load himself down with
pain, nor does he reject pleasure that accords with the Dhamma,
although he is not fixated on that pleasure. He discerns that ‘When I
exert a [physical, verbal, or mental] fabrication against this cause of
stress, then from the fabrication of exertion there is dispassion. When I
look on with equanimity at that cause of stress, then from the
development of equanimity there is dispassion.’ So he exerts a
fabrication against the cause of stress where there comes dispassion
from the fabrication of exertion, and develops equanimity with regard to
the cause of stress where there comes dispassion from the development
of equanimity. Thus the stress coming from the cause of stress for which
there is dispassion through the fabrication of exertion is exhausted
& the stress resulting from the cause of stress for which there is
dispassion through the development of equanimity is exhausted.

ā€œseyyathāpi, bhikkhave, puriso itthiyā sāratto paį¹­ibaddhacitto
tibbacchando tibbāpekkho. so taį¹ƒ itthiį¹ƒ passeyya aƱƱena purisena saddhiį¹ƒ
santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ saį¹ƒhasantiį¹ƒ. taį¹ƒ kiį¹ƒ maƱƱatha,
bhikkhave, api nu tassa purisassa amuį¹ƒ itthiį¹ƒ disvā aƱƱena purisena
saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ saį¹ƒhasantiį¹ƒ uppajjeyyuį¹ƒ
soka-parideva-dukkha-domanass-Å«pāyāsāā€ti?

“Suppose that a man is in love with a woman, his mind ensnared with
fierce desire, fierce passion. He sees her standing with another man,
chatting, joking, & laughing. What do you think, monks: As he sees
her standing with another man, chatting, joking, & laughing, would
sorrow, lamentation, pain, distress, & despair arise in him?”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.

ā€”
ā€œtaį¹ƒ kissa hetuā€?

ā€”
Why is that?

ā€”
ā€œamu hi, bhante, puriso amussā itthiyā sāratto paį¹­ibaddhacitto
tibbacchando tibbāpekkho… soka-parideva-dukkha-domanass-Å«pāyāsāā€ti.

ā€”
Because he is in love with her, his mind ensnared with fierce desire,
fierce passion… sorrow, lamentation, pain, distress, & despair
would arise in him.

ā€”
ā€œatha kho, bhikkhave, tassa purisassa evamassa: ā€˜ahaį¹ƒ kho amussā itthiyā
sāratto paį¹­ibaddhacitto tibbacchando tibbāpekkho. tassa me amuį¹ƒ itthiį¹ƒ
disvā aƱƱena purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ
saį¹ƒhasantiį¹ƒ uppajjanti sokaparidevadukkhadomanassÅ«pāyāsā. yaį¹ƒnÅ«nāhaį¹ƒ yo
me amussā itthiyā chandarāgo taį¹ƒ pajaheyyanā€™ti. so yo amussā itthiyā
chandarāgo taį¹ƒ pajaheyya. so taį¹ƒ itthiį¹ƒ passeyya aparena samayena aƱƱena
purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ saį¹ƒhasantiį¹ƒ.
taį¹ƒ kiį¹ƒ maƱƱatha, bhikkhave, api nu tassa purisassa amuį¹ƒ itthiį¹ƒ disvā
aƱƱena purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ
saį¹ƒhasantiį¹ƒ uppajjeyyuį¹ƒ sokaparidevadukkhadomanassÅ«pāyāsāā€ti?

ā€”
“Now suppose the thought were to occur to him, ‘I am in love with this
woman, my mind ensnared with fierce desire, fierce passion. When I see
her standing with another man, chatting, joking, & laughing, then
sorrow, lamentation, pain, distress, & despair arise within me. Why
don’t I abandon my desire & passion for that woman?’ So he abandons
his desire & passion for that woman, and afterwards sees her
standing with another man, chatting, joking, & laughing. What do you
think, monks: As he sees her standing with another man, chatting,
joking, & laughing, would sorrow, lamentation, pain, distress, &
despair arise in him?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.

ā€”
ā€œtaį¹ƒ kissa hetuā€?

ā€”
Why is that?

ā€”
ā€œamu hi, bhante, puriso amussā itthiyā virāgo. tasmā taį¹ƒ itthiį¹ƒ disvā
aƱƱena purisena saddhiį¹ƒ santiį¹­į¹­hantiį¹ƒ sallapantiį¹ƒ saƱjagghantiį¹ƒ
saį¹ƒhasantiį¹ƒ na uppajjeyyuį¹ƒ sokaparidevadukkhadomanassÅ«pāyāsāā€ti.

ā€”
He is dispassionate toward that woman. As he sees her standing with
another man, chatting, joking, & laughing, sorrow, lamentation,
pain, distress, & despair would not arise in him.

ā€”
ā€œevameva kho, bhikkhave, bhikkhu na heva anaddhabhÅ«taį¹ƒ attānaį¹ƒ dukkhena
addhabhāveti, dhammikaƱca sukhaį¹ƒ na pariccajati, tasmiƱca sukhe
anadhimucchito hoti. so evaį¹ƒ pajānāti: ā€˜imassa kho me dukkhanidānassa
saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti, imassa pana me
dukkhanidānassa ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hotÄ«ā€™ti. so
yassa hi khvāssa dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā
virāgo hoti, saį¹…khāraį¹ƒ tattha padahati; yassa panassa dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti, upekkhaį¹ƒ tattha bhāveti.
tassa tassa dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo
hoti: evampissa taį¹ƒ dukkhaį¹ƒ nijjiį¹‡į¹‡aį¹ƒ hoti. tassa tassa dukkhanidānassa
ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti: evampissa taį¹ƒ dukkhaį¹ƒ
nijjiį¹‡į¹‡aį¹ƒ hoti. evampi, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ
padhānaį¹ƒ.

ā€”
“In the same way, the monk, when not loaded down, does not load himself
down with pain, nor does he reject pleasure that accords with the
Dhamma, although he is not infatuated with that pleasure. He discerns
that ‘When I exert a [physical, verbal, or mental] fabrication against
this cause of stress, then from the fabrication of exertion there is
dispassion. When I look on with equanimity at that cause of stress, then
from the development of equanimity there is dispassion.’ So he exerts a
fabrication against the cause of stress where there comes dispassion
from the fabrication of exertion, and develops equanimity with regard to
the cause of stress where there comes dispassion from the development
of equanimity. Thus the stress coming from the cause of stress for which
there is dispassion through the fabrication of exertion is exhausted
& the stress resulting from the cause of stress for which there is
dispassion through the development of equanimity is exhausted. This,
bhikkhus, is how striving is fruitful, how exertion is fruitful.

ā€œpuna caparaį¹ƒ, bhikkhave, bhikkhu iti paį¹­isaƱcikkhati: ā€˜yathāsukhaį¹ƒ kho
me viharato akusalā dhammā abhivaįøįøhanti, kusalā dhammā parihāyanti;
dukkhāya pana me attānaį¹ƒ padahato akusalā dhammā parihāyanti, kusalā
dhammā abhivaįøįøhanti. yaį¹ƒnÅ«nāhaį¹ƒ dukkhāya attānaį¹ƒ padaheyyanā€™ti. so
dukkhāya attānaį¹ƒ padahati. tassa dukkhāya attānaį¹ƒ padahato akusalā
dhammā parihāyanti kusalā dhammā abhivaįøįøhanti. so na aparena samayena
dukkhāya attānaį¹ƒ padahati. taį¹ƒ kissa hetu? yassa hi so, bhikkhave,
bhikkhu atthāya dukkhāya attānaį¹ƒ padaheyya svāssa attho abhinipphanno
hoti. tasmā na aparena samayena dukkhāya attānaį¹ƒ padahati.

“Furthermore, the monk notices this: ‘When I live according to my
pleasure, unskillful mental qualities increase in me & skillful
qualities decline. When I exert myself with stress & pain, though,
unskillful qualities decline in me & skillful qualities increase.
Why don’t I exert myself with stress & pain?’ So he exerts himself
with stress & pain, and while he is exerting himself with stress
& pain, unskillful qualities decline in him, & skillful
qualities increase. Then at a later time he would no longer exert
himself with stress & pain. Why is that? Because he has attained the
goal for which he was exerting himself with stress & pain. That is
why, at a later time, he would no longer exert himself with stress &
pain.

seyyathāpi, bhikkhave, usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeti paritāpeti ujuį¹ƒ karoti kammaniyaį¹ƒ. yato kho, bhikkhave, usukārassa tejanaį¹ƒ dvÄ«su alātesu ātāpitaį¹ƒ hoti paritāpitaį¹ƒ ujuį¹ƒ kataį¹ƒ kammaniyaį¹ƒ, na so taį¹ƒ aparena samayena usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeti paritāpeti ujuį¹ƒ karoti kammaniyaį¹ƒ. taį¹ƒ kissa hetu? yassa hi so, bhikkhave, atthāya usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeyya paritāpeyya ujuį¹ƒ kareyya kammaniyaį¹ƒ svāssa attho abhinipphanno hoti. tasmā na aparena samayena usukāro tejanaį¹ƒ dvÄ«su alātesu ātāpeti paritāpeti ujuį¹ƒ karoti kammaniyaį¹ƒ.

“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

evameva kho, bhikkhave, bhikkhu iti paį¹­isaƱcikkhati: ā€˜yathāsukhaį¹ƒ kho me
viharato akusalā dhammā abhivaįøįøhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaį¹ƒ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti. yaį¹ƒnÅ«nāhaį¹ƒ dukkhāya attānaį¹ƒ padaheyyanā€™ti. so dukkhāya attānaį¹ƒ padahati. tassa dukkhāya attānaį¹ƒ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaįøįøhanti. so na aparena samayena dukkhāya attānaį¹ƒ padahati. taį¹ƒ kissa hetu? yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaį¹ƒ padaheyya svāssa attho abhinipphanno hoti. tasmā na aparena samayena dukkhāya attānaį¹ƒ padahati. evampi, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ padhānaį¹ƒ.

“In the same way, the monk notices this: ‘When I live according to my
pleasure, unskillful mental qualities increase in me & skillful
qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain. This is how striving is fruitful, how exertion is fruitful.



Examples of some inherently unpleasant practices are mentioned elsewhere:


AN 4.163


ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā dandhābhiƱƱā? idha,
bhikkhave, bhikkhu asubhānupassÄ« kāye viharati, āhāre paį¹­ikÅ«lasaƱƱī,
sabbaloke anabhiratisaƱƱī, sabbasaį¹…khāresu aniccānupassÄ«; maraį¹‡asaƱƱā
kho panassa ajjhattaį¹ƒ sÅ«paį¹­į¹­hitā hoti.

“And which is painful practice … ? There is the case where a
monk remains focused on unattractiveness with regard to the body,
percipient of loathsomeness with regard to food, percipient of
non-delight with regard to the entire world, (and) focused on
inconstancy with regard to all fabrications. The perception of death is
well established within him.



A reason why some practices may become unpleasant is also mentioned at AN 4.162:



ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā … ? idha, bhikkhave,
ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaį¹‡aį¹ƒ rāgajaį¹ƒ dukkhaį¹ƒ
domanassaį¹ƒ paį¹­isaį¹ƒvedeti. pakatiyāpi tibbadosajātiko hoti, abhikkhaį¹‡aį¹ƒ
dosajaį¹ƒ dukkhaį¹ƒ domanassaį¹ƒ paį¹­isaį¹ƒvedeti. pakatiyāpi tibbamohajātiko
hoti, abhikkhaį¹‡aį¹ƒ mohajaį¹ƒ dukkhaį¹ƒ domanassaį¹ƒ paį¹­isaį¹ƒvedeti.

“And which is painful practice … ? There is the case where a
certain individual is normally of an intensely passionate nature. He
perpetually experiences pain & distress born of passion. Or he is
normally of an intensely aversive nature. He perpetually experiences
pain & distress born of aversion. Or he is normally of an intensely
deluded nature. He perpetually experiences pain & distress born of
delusion.



The Buddha also goes so far as to accept the appellation ‘one who tortures [himself]’ (tapassÄ«), saying that what he has tortured were actually akusala dhammas:


AN 8.12


ā€œkatamo ca, sÄ«ha, pariyāyo, yena maį¹ƒ pariyāyena sammā vadamāno vadeyya: ā€˜tapassÄ« samaį¹‡o gotamo, tapassitāya dhammaį¹ƒ deseti, tena ca sāvake vinetÄ«ā€™ti? tapanÄ«yāhaį¹ƒ, sÄ«ha, pāpake akusale dhamme vadāmi kāyaduccaritaį¹ƒ vacÄ«duccaritaį¹ƒ manoduccaritaį¹ƒ. yassa kho, sÄ«ha, tapanÄ«yā pāpakā akusalā dhammā pahÄ«nā ucchinnamÅ«lā tālāvatthukatā anabhāvaį¹ƒkatā āyatiį¹ƒ anuppādadhammā, tamahaį¹ƒ ā€˜tapassÄ«ā€™ti vadāmi. tathāgatassa kho, sÄ«ha, tapanÄ«yā
pāpakā akusalā dhammā pahÄ«nā ucchinnamÅ«lā tālāvatthukatā anabhāvaį¹ƒkatā
āyatiį¹ƒ anuppādadhammā. ayaį¹ƒ kho, sÄ«ha, pariyāyo, yena maį¹ƒ pariyāyena
sammā vadamāno vadeyya: ā€˜tapassÄ« samaį¹‡o gotamo, tapassitāya dhammaį¹ƒ deseti, tena ca sāvake vinetÄ«ā€™ā€ti.

And what, Siha, is the line of reasoning by which one speaking rightly could say of me: ‘The renunciate Gotama is one who tortures, he professes a teaching of torture and instructs his disciples accordingly’? I say, Siha, that bad, unwholesome states, bodily misconduct, verbal misconduct and mental misconduct are to be tortured. I say that one who has abandoned the bad, unwholesome states that are to be tortured,
cut them off at their root, made them like a palmyra stump, annihilated
them, so that they are unable to arise again in the future, is one who tortures himself. The Tathagata has abandoned the bad, unwholesome states that are to be tortured,
cut them off at their root, made them like a palmyra stump, annihilated
them, so that they are unable to arise again in the future. This is the
line of reasoning by which one speaking rightly could say of me: ‘The renunciate Gotama is one who tortures himself, he professes a teaching of torture and instructs his disciples accordingly’.



So we may try to conclude here that what the Buddha
rejected was the performance of unpleasant practices that would not help
removing unwholesome states and developing wholesome ones (AN 10.94),
or even if they do have that effect, the performance of unpleasant
practices for themselves, as a way of ‘rough life’ (lÅ«khajÄ«vita, SN
42.12). But even the right type of asceticism has to be undertaken in a
balanced way, to avoid having it ending up developing unwholesome
states:


AN 6.55


ā€”
ā€œnanu te, soį¹‡a, rahogatassa paį¹­isallÄ«nassa evaį¹ƒ cetaso parivitakko
udapādi: ā€˜ye kho keci bhagavato sāvakā āraddhavÄ«riyā viharanti, ahaį¹ƒ
tesaį¹ƒ aƱƱataro. atha ca pana me na anupādāya āsavehi cittaį¹ƒ vimuccati,
saį¹ƒvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuƱjituį¹ƒ puƱƱāni ca
kātuį¹ƒ. yaį¹ƒnÅ«nāhaį¹ƒ sikkhaį¹ƒ paccakkhāya hÄ«nāyāvattitvā bhoge ca bhuƱjeyyaį¹ƒ
puƱƱāni ca kareyyanā€™ā€ti?

ā€”
“Just now, as you were meditating in seclusion, didn’t this train of
thought appear to your awareness: ‘Of the Blessed One’s disciples who
have aroused their persistence, I am one, but my mind is not released
from the fermentations through lack of clinging/sustenance. Now, my
family has enough wealth that it would be possible to enjoy wealth &
make merit. What if I were to disavow the training, return to the lower
life, enjoy wealth, & make merit?’”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.”

ā€”
ā€œtaį¹ƒ kiį¹ƒ maƱƱasi, soį¹‡a, kusalo tvaį¹ƒ pubbe agāriyabhÅ«to vÄ«į¹‡Äya tantissareā€ti?

ā€”
“Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.”

ā€”
ā€œtaį¹ƒ kiį¹ƒ maƱƱasi, soį¹‡a, yadā te vÄ«į¹‡Äya tantiyo accāyatā honti, api nu te vÄ«į¹‡Ä tasmiį¹ƒ samaye saravatÄ« vā hoti kammaƱƱā vāā€ti?

ā€”
“And what do you think: when the strings of your vina were too taut, was your vina in tune & playable?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.”

ā€”
ā€œtaį¹ƒ kiį¹ƒ maƱƱasi, soį¹‡a, yadā te vÄ«į¹‡Äya tantiyo atisithilā honti, api nu te vÄ«į¹‡Ä tasmiį¹ƒ samaye saravatÄ« vā hoti kammaƱƱā vāā€ti?

ā€”
“And what do you think: when the strings of your vina were too loose, was your vina in tune & playable?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.”

ā€”
ā€œyadā pana te, soį¹‡a, vÄ«į¹‡Äya tantiyo na accāyatā honti nātisithilā same
guį¹‡e patiį¹­į¹­hitā, api nu te vÄ«į¹‡Ä tasmiį¹ƒ samaye saravatÄ« vā hoti kammaƱƱā
vāā€ti?

ā€”
“And what do you think: when the strings of your vina were neither too
taut nor too loose, but tuned to be right on pitch, was your vina in
tune & playable?”

ā€”
ā€œevaį¹ƒ, bhanteā€.

ā€”
“Yes, lord.”

ā€”
ā€œevamevaį¹ƒ kho, soį¹‡a, accāraddhavÄ«riyaį¹ƒ uddhaccāya saį¹ƒvattati,
atisithilavÄ«riyaį¹ƒ kosajjāya saį¹ƒvattati. tasmātiha tvaį¹ƒ, soį¹‡a,
vÄ«riyasamathaį¹ƒ adhiį¹­į¹­hahaį¹ƒ, indriyānaƱca samataį¹ƒ paį¹­ivijjha, tattha ca
nimittaį¹ƒ gaį¹‡hāhÄ«ā€ti.

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



It may also be important to note that being ātāpī does not necessarily refer to unpleasant practice, since it can constitute the basis to enter the jhānas:


SN 48.40


idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa
viharato uppajjati dukkhindriyaį¹ƒ. so evaį¹ƒ pajānāti: ā€˜uppannaį¹ƒ kho me
idaį¹ƒ dukkhindriyaį¹ƒ, taƱca kho sanimittaį¹ƒ sanidānaį¹ƒ sasaį¹…khāraį¹ƒ
sappaccayaį¹ƒ. taƱca animittaį¹ƒ anidānaį¹ƒ asaį¹…khāraį¹ƒ appaccayaį¹ƒ
dukkhindriyaį¹ƒ uppajjissatÄ«ti: netaį¹ƒ į¹­hānaį¹ƒ vijjatiā€™. so dukkhindriyaƱca
pajānāti, dukkhindriyasamudayaƱca pajānāti, dukkhindriyanirodhaƱca
pajānāti, yattha cuppannaį¹ƒ dukkhindriyaį¹ƒ aparisesaį¹ƒ nirujjhati taƱca
pajānāti. kattha cuppannaį¹ƒ dukkhindriyaį¹ƒ aparisesaį¹ƒ nirujjhati? idha,
bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi
savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja
viharati: ettha cuppannaį¹ƒ dukkhindriyaį¹ƒ aparisesaį¹ƒ nirujjhati. ayaį¹ƒ
vuccati, bhikkhave, ā€˜bhikkhu aƱƱāsi dukkhindriyassa nirodhaį¹ƒ, tadatthāya
cittaį¹ƒ upasaį¹ƒharatiā€™ā€.

Here, bhikkhus, while a bhikkhu is remaining heedful, ardent and striving, the pain faculty arises. He understands thus: ‘The
pain faculty has arisen in me; it possesses a feature, a cause, a
construction, a condition. It is impossible that the pain faculty would
arise without a feature, a cause, a construction, a condition’
. He
understands the pain faculty, he understands its origin, he understands
its cessation, and he understands where the arisen pain faculty ceases
completely. And where does the pain faculty cease completely? Here,
bhikkhous, a bhikkhu, detached from sensuality, detached from
unwholesome states, having entered in the first jhāna, remains therein,
with thoughts, with thought processes, exaltation and well-being
engendered by detachment: here the arisen pain faculty ceases
completely. This is called, bhikkhus, ‘a bhikkhu who knows the cessation of the pain faculty, and who directs his mind to that end.’



The same is then repeated about domanassĀ·indriya, sukhĀ·indriya, somanassĀ·indriya, and upekkhĀ·indriya, respectively about the second, third, fourth jhānas and saƱƱāĀ·vedayitaĀ·nirodha. At MN 19, the same expression appamattassa ātāpino pahitattassa viharato (remaining heedful, ardent and striving) is similarly used to describe the state in which the Buddha was when he reached the three vijjās just before his awakening.



Bodhi leaf


attā: self, ego, soul, personality, individuality. This term actually designates an illusion, since all phenomena are anattā.



Bodhi leaf


attavādupādāna: [attā+vāda+upādāna] clinging to the belief in self. Such beliefs are explained in the Brahmajāla Sutta (DN 1),
in which 53 out of the 62 views examined relate to the belief in self
(views nĀ°9 to 16 are not included). It also constitutes one of the four
items that come in the stock definition of upādāna.

This attachment is compared to a leash:


SN 22.99


ā€œseyyathāpi, bhikkhave, sā gaddulabaddho daįø·he khÄ«le vā thambhe vā
upanibaddho tameva khÄ«laį¹ƒ vā thambhaį¹ƒ vā anuparidhāvati anuparivattati;
evameva kho, bhikkhave, assutavā puthujjano ariyānaį¹ƒ adassāvÄ«
ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisānaį¹ƒ adassāvÄ«
sappurisadhammassa akovido sappurisadhamme avinÄ«to rÅ«paį¹ƒ attato
samanupassati rÅ«pavantaį¹ƒ vā attānaį¹ƒ attani vā rÅ«paį¹ƒ rÅ«pasmiį¹ƒ vā attānaį¹ƒ;
vedanaį¹ƒ attato samanupassati… saƱƱaį¹ƒ attato samanupassati… saį¹…khāre
attato samanupassati… viƱƱāį¹‡aį¹ƒ attato samanupassati viƱƱāį¹‡avantaį¹ƒ vā
attānaį¹ƒ attani vā viƱƱāį¹‡aį¹ƒ viƱƱāį¹‡asmiį¹ƒ vā attānaį¹ƒ.

Just as a dog, tied by a leash to a post or stake, keeps running around
and circling around that very post or stake; in the same way, an
uninstructed, run-of-the-mill person ā€” who has no regard for noble ones,
is not well-versed or disciplined in their Dhamma; who has no regard
for people of integrity, is not well-versed or disciplined in their
Dhamma ā€” assumes form to be the self, or the self as possessing form, or
form as in the self, or the self as in form. He assumes feeling to be
the self… He assumes perception to be the self… He assumes (mental)
fabrications to be the self… He assumes consciousness to be the self,
or the self as possessing consciousness, or consciousness as in the
self, or the self as in consciousness.

so rÅ«paƱƱeva anuparidhāvati anuparivattati, vedanaƱƱeva …
saƱƱaƱƱeva… saį¹…khāreyeva… viƱƱāį¹‡aƱƱeva anuparidhāvati
anuparivattati. so rÅ«paį¹ƒ anuparidhāvaį¹ƒ anuparivattaį¹ƒ, vedanaį¹ƒ …
saƱƱaį¹ƒ… saį¹…khāre… viƱƱāį¹‡aį¹ƒ anuparidhāvaį¹ƒ anuparivattaį¹ƒ, na
parimuccati rÅ«pamhā… vedanāya… saƱƱāya… saį¹…khārehi… viƱƱāį¹‡amhā,
na parimuccati jātiyā jarāmaraį¹‡ena sokehi paridevehi dukkhehi
domanassehi upāyāsehi. ā€˜na parimuccati dukkhasmāā€™ti vadāmiā€.

He keeps running around and circling around that very form… that very
feeling… that very perception… those very fabrications… that very
consciousness. He is not set loose from form, not set loose from
feeling… from perception… from fabrications… not set loose from
consciousness. He is not set loose from birth, aging, & death; from
sorrows, lamentations, pains, distresses, & despairs. He is not set
loose, I tell you, from suffering & stress.



This delusion is described as being the source of the mistake that brings about the idea of an existing self:


SN 22.47


ā€œye hi keci, bhikkhave, samaį¹‡Ä vā brāhmaį¹‡Ä vā anekavihitaį¹ƒ attānaį¹ƒ
samanupassamānā samanupassanti, sabbete paƱcupādānakkhandhe
samanupassanti, etesaį¹ƒ vā aƱƱataraį¹ƒ. katame paƱca? idha, bhikkhave,
assutavā puthujjano ariyānaį¹ƒ adassāvÄ« ariyadhammassa akovido ariyadhamme
avinÄ«to, sappurisānaį¹ƒ adassāvÄ« sappurisadhammassa akovido
sappurisadhamme avinÄ«to rÅ«paį¹ƒ attato samanupassati, rÅ«pavantaį¹ƒ vā
attānaį¹ƒ; attani vā rÅ«paį¹ƒ, rÅ«pasmiį¹ƒ vā attānaį¹ƒ. vedanaį¹ƒ. saƱƱaį¹ƒ.
saį¹…khāre. viƱƱāį¹‡aį¹ƒ attato samanupassati, viƱƱāį¹‡avantaį¹ƒ vā attānaį¹ƒ;
attani vā viƱƱāį¹‡aį¹ƒ, viƱƱāį¹‡asmiį¹ƒ vā attānaį¹ƒā€.

Monks, whatever contemplatives or brahmans who assume in various ways
when assuming a self, all assume the five clinging-aggregates, or a
certain one of them. Which five? There is the case where an
uninstructed, run-of-the-mill person ā€” who has no regard for noble ones,
is not well-versed or disciplined in their Dhamma; who has no regard
for men of integrity, is not well-versed or disciplined in their Dhamma ā€”
assumes form to be the self, or the self as possessing form, or form as
in the self, or the self as in form. He assumes feeling to be the
self… He assumes perception to be the self… He assumes (mental)
fabrications to be the self… He assumes consciousness to be the self,
or the self as possessing consciousness, or consciousness as in the
self, or the self as in consciousness.

ā€œiti ayaƱceva samanupassanā ā€˜asmÄ«ā€™ti cassa avigataį¹ƒ hoti. ā€˜asmÄ«ā€™ti kho
pana, bhikkhave, avigate paƱcannaį¹ƒ indriyānaį¹ƒ avakkanti hoti:
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa
kāyindriyassa.

Thus, both this assumption & the understanding, ‘I am,’ occur to
him. And so it is with reference to the understanding ‘I am’ that there
is the appearance of the five faculties ā€” eye, ear, nose, tongue, &
body (the senses of vision, hearing, smell, taste, & touch).

atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
avijjāsamphassajena, bhikkhave, vedayitena phuį¹­į¹­hassa assutavato
puthujjanassa ā€˜asmÄ«ā€™tipissa hoti; ā€˜ayamahamasmÄ«ā€™tipissa hoti;
ā€˜bhavissanā€™tipissa hoti; ā€˜na bhavissanā€™tipissa hoti; ā€˜rÅ«pÄ«
bhavissanā€™tipissa hoti; ā€˜arÅ«pÄ« bhavissanā€™tipissa hoti; ā€˜saƱƱī
bhavissanā€™tipissa hoti; ā€˜asaƱƱī bhavissanā€™tipissa hoti;
ā€˜nevasaƱƱīnāsaƱƱī bhavissanā€™tipissa hotiā€.

Now, there is the intellect, there are ideas (mental qualities), there
is the property of ignorance. To an uninstructed run-of-the-mill person,
touched by experience born of the contact of ignorance, there occur
(the thoughts): ‘I am,’ ‘I am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I
shall be possessed of form,’ ‘I shall be formless,’ ‘I shall be
percipient (conscious),’ ‘I shall be non-percipient,’ or ‘I shall be
neither percipient nor non-percipient.’



The exact same description occurs also at MN 109 in a definition of sakkāyaĀ·diį¹­į¹­hi.

At SN 22.44, the same description is again given to explain the expression ’sakkāyaĀ·samudayaĀ·gāminÄ« paį¹­ipada’ (the path leading to the arising of self-identification), and it is also equated to ‘dukkhaĀ·samudayaĀ·gāminÄ« samanupassanā’ (a way of seeing things that leads to the arising of dukkha).

Sometimes, the stock expression ‘rÅ«paį¹ƒ attato
samanupassati rÅ«pavantaį¹ƒ vā attānaį¹ƒ attani vā rÅ«paį¹ƒ rÅ«pasmiį¹ƒ vā attānaį¹ƒ’
(he assumes form to be the self, or the self as possessing form, or
form as in the self, or the self as in form)
is replaced by ‘rÅ«paį¹ƒ
ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti samanupassati’ (he regards Form
as ‘This is mine. This is my self. This is what I am’)
. Here in the context of an explanation about upādāna:


SN 22.8


kathaƱca, bhikkhave, upādāparitassanā hoti? idha, bhikkhave, assutavā
puthujjano rÅ«paį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti samanupassati.
tassa taį¹ƒ rÅ«paį¹ƒ vipariį¹‡amati aƱƱathā hoti. tassa
rÅ«pavipariį¹‡ÄmaƱƱathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
vedanaį¹ƒ… saƱƱaį¹ƒ… saį¹…khāre… viƱƱāį¹‡aį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso
me attāā€™ā€™ti samanupassati. tassa taį¹ƒ viƱƱāį¹‡aį¹ƒ vipariį¹‡amati aƱƱathā hoti.
tassa viƱƱāį¹‡avipariį¹‡ÄmaƱƱathābhāvā uppajjanti
sokaparidevadukkhadomanassupāyāsā. evaį¹ƒ kho, bhikkhave, upādāparitassanā
hoti.

And how, bhikkhus, is there agitation through clinging? Here, bhikkhus, an uninstructed, run-of-the-mill person regards Form as ‘This is mine. This is my self. This is what I am’
His form changes & alters, and he falls into sorrow, lamentation,
pain, distress, & despair over its change & alteration. He
regards Feeling… Perception… Fabrications… Consciousness as ‘This is mine. This is my self. This is what I am’
His consciousness changes & alters, and he falls into sorrow,
lamentation, pain, distress, & despair over its change &
alteration. Thus, bhikkhus, there is agitation through clinging.



As we can also see here, attaĀ·vādĀ·upādāna has for consequence ‘agitation through clinging’ (upādāparitassanā).

The formula ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti is also used to explain another way the expression ’sakkāyaĀ·samudayaĀ·gāminÄ« paį¹­ipada’ (the path leading to the arising of self-identification), and is applied to the six senses, their objects, their corresponding viƱƱāį¹‡a, their respective contacts, and the vedanā that arises subsquently:


MN 148


ā€œayaį¹ƒ kho pana, bhikkhave, sakkāyasamudayagāminÄ« paį¹­ipadā: cakkhuį¹ƒ ā€˜etaį¹ƒ
mama, esohamasmi, eso me attāā€™ā€™ti samanupassati; rÅ«pe ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; cakkhuviƱƱāį¹‡aį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; cakkhusamphassaį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; vedanaį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; taį¹‡haį¹ƒ ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ā€™ti samanupassati; sotaį¹ƒ… ghānaį¹ƒ… jivhaį¹ƒ…
kāyaį¹ƒ… manaį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ā€™ti samanupassati,
dhamme… samanupassati, manoviƱƱāį¹‡aį¹ƒ… samanupassati,
manosamphassaį¹ƒ… samanupassati, vedanaį¹ƒ… samanupassati, taį¹‡haį¹ƒ ā€˜etaį¹ƒ
mama, esohamasmi, eso me attāā€™ā€™ti samanupassati.

“This, monks, is the path of practice leading to self-identification.
One assumes about the eye that ‘This is me, this is my self, this is
what I am.’ One assumes about forms… One assumes about consciousness
at the eye… One assumes about contact at the eye… One assumes about
feeling… One assumes about craving that ‘This is me, this is my self,
this is what I am.’ One assumes about the ear… the nose… the
tongue… the body… the intellect that ‘This is me, this is my self,
this is what I am.’ One assumes about ideas… One assumes about
consciousness at the intellect… One assumes about contact at the
intellect… One assumes about feeling… One assumes about craving that
‘This is me, this is my self, this is what I am.’



The AlagaddÅ«pama Sutta provides a slightly different formulation of how attaĀ·vādĀ·upādāna comes to be:


MN 22


ā€œchayimāni, bhikkhave, diį¹­į¹­hiį¹­į¹­hānāni. katamāni cha? idha, bhikkhave,
assutavā puthujjano… rÅ«paį¹ƒ ā€˜etaį¹ƒ mama, esohamasmi, eso me attāā€™ti
samanupassati; vedanaį¹ƒ… saƱƱaį¹ƒ… saį¹…khāre… yampi taį¹ƒ diį¹­į¹­haį¹ƒ sutaį¹ƒ
mutaį¹ƒ viƱƱātaį¹ƒ pattaį¹ƒ pariyesitaį¹ƒ, anuvicaritaį¹ƒ manasā tampi ā€˜etaį¹ƒ mama,
esohamasmi, eso me attāā€™ti samanupassati; yampi taį¹ƒ diį¹­į¹­hiį¹­į¹­hānaį¹ƒ, so
loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariį¹‡Ämadhammo,
sassatisamaį¹ƒ tatheva į¹­hassāmÄ«ti, tampi ā€˜etaį¹ƒ mama, esohamasmi, eso me
attāā€™ti samanupassati.

Monks, there are these six view-positions. Which six? There is the case
where an uninstructed, run-of-the-mill person… assumes about form:
‘This is me, this is my self, this is what I am.’ He assumes about
feeling… perception… fabrications… about what seen, heard, sensed,
cognized, attained, sought after, pondered by the intellect: ‘This is
me, this is my self, this is what I am.’ He assumes about the
view-position ā€” ‘This cosmos is the self. After death this I will be
constant, permanent, eternal, not subject to change. I will stay just
like that for an eternity’: ‘This is me, this is my self, this is what I
am.’



The way to abandon attaĀ·vādĀ·upādāna is by seeing anatta in the five khandhas:


MN 8


ā€œyā imā, cunda, anekavihitā diį¹­į¹­hiyo loke uppajjanti
attavādapaį¹­isaį¹ƒyuttā vā lokavādapaį¹­isaį¹ƒyuttā vā yattha cetā diį¹­į¹­hiyo
uppajjanti yattha ca anusenti yattha ca samudācaranti taį¹ƒ ā€˜netaį¹ƒ mama,
nesohamasmi, na me so attāā€™ti evametaį¹ƒ yathābhÅ«taį¹ƒ sammappaƱƱā passato
evametāsaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ pahānaį¹ƒ hoti, evametāsaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ paį¹­inissaggo
hoti.

“Cunda, as to those several views that arise in the world concerning
self-doctrines and world-doctrines, if [the object] in which these views
arise, in which they underlie and become active, is seen with right
wisdom as it actually is, thus: ‘This is not mine, this I am not, this
is not my self’ ā€” then the abandoning of these views, their discarding,
takes place in him [who thus sees].





Bodhi leaf


avihiį¹ƒsā: [a+vihiį¹ƒsā] harmlessness, nonviolence, inoffensiveness.

There is no direct definition of the term in the
suttas. It seems to have been a well-known concept at the time that did
not require much explanation. It can be seen as a principle underlying sammāĀ·vācā, sammāĀ·kammanta and sammāĀ·ÄjÄ«va.

Avihiį¹ƒsā appears most prominently in avihiį¹ƒsāĀ·saį¹…kappa, one of the three constituents of sammāĀ·saį¹…kappa, which are also termed kusalā saį¹…kappā at MN 78. Alternatively, it also appears in the compound avihiį¹ƒsāĀ·vitakka, which seems to be a synonym for avihiį¹ƒsāĀ·saį¹…kappa. See also this blog article, arguing that, since avihiį¹ƒsā is set apart from aĀ·byāpāda
in those two lists, the word probably refers more specifically to
instances where one harms others without ill-will or malevolence.

In several suttas (e.g. MN 114, AN 5.200) two of the three dhammas listed in sammāĀ·saį¹…kappa appear in the same order, and avihiį¹ƒsā is replaced as the third by avihesā (non-harming). Another synonym is ahimsā (inoffensiveness):


AN 3.45


sabbhi dānaį¹ƒ upaƱƱattaį¹ƒ, ahiį¹ƒsā saį¹ƒyamo damo.

The virtuous prescribe giving, inoffensiveness, self-control, and self-taming.




SN 10.4


ā€œyassa sabbamahorattaį¹ƒ, ahiį¹ƒsāya rato mano mettaį¹ƒ so sabbabhÅ«tesu, veraį¹ƒ tassa na kenacÄ«ā€ti.

One whose mind takes delight in inoffensiveness all day and night, who has loving-kindness for all beings, has enmity towards none.



Inoffensiveness (ahiį¹ƒsā) is also nobility:


Dhp 270


na tena ariyo hoti, yena pāį¹‡Äni hiį¹ƒsati. ahiį¹ƒsā sabbapāį¹‡Änaį¹ƒ, ā€œariyoā€ti pavuccati.

One who injures living beings is ignoble. One who is inoffensive towards all living beings is said to be a noble one.



In the DhātuĀ·vibhaį¹…ga of the Abhidhamma, karuį¹‡a is said to be inherent to avihiį¹ƒsāĀ·dhātu: ‘yā sattesu karuį¹‡Ä karuį¹‡Äyanā karuį¹‡Äyitattaį¹ƒ karuį¹‡Äcetovimutti, ayaį¹ƒ vuccati ā€œavihiį¹ƒsādhātuā€’. This statement finds an echo in various parts of the Sutta Piį¹­aka, as for example in the Dhammapada:




129. sabbe tasanti daį¹‡įøassa, sabbe bhāyanti maccuno.
attānaį¹ƒ upamaį¹ƒ katvā, na haneyya na ghātaye.

129. All tremble at the rod, all are fearful of death.
Drawing the parallel to yourself, neither kill nor get others to kill.

130. sabbe tasanti daį¹‡įøassa, sabbesaį¹ƒ jÄ«vitaį¹ƒ piyaį¹ƒ.
attānaį¹ƒ upamaį¹ƒ katvā, na haneyya na ghātaye.

130. All tremble at the rod, all hold their life dear.
Drawing the parallel to yourself, neither kill nor get others to kill.



At AN 2.168, avihiį¹ƒsā is juxtaposed with soceyya (purity/purification). At Sn 294, the word is juxtaposed with maddava (mildness), soracca (gentleness) and khanti (forbearance). The first two find echo in expressions such as that defining pharusaĀ·vāca veramaį¹‡Ä« (abstinence from harsh speech):


AN 10.176


yā sā vācā nelā kaį¹‡į¹‡asukhā pemanÄ«yā hadayaį¹…gamā porÄ« bahujanakantā bahujanamanāpā, tathārÅ«piį¹ƒ vācaį¹ƒ bhāsitā hoti.

He speaks words that are soothing to the ear, that are affectionate,
that go to the heart, that are polite, appealing & pleasing to
people at large.



Khanti (forbearance) is the word that is most often juxtaposed to avihiį¹ƒsā, a connection that is exemplified in many places, such as in the simile of the saw:


MN 21


ā€œubhatodaį¹‡įøakena cepi, bhikkhave, kakacena corā ocarakā aį¹…gamaį¹…gāni
okanteyyuį¹ƒ, tatrāpi yo mano padÅ«seyya, na me so tena sāsanakaro. tatrāpi
vo, bhikkhave, evaį¹ƒ sikkhitabbaį¹ƒ: ā€˜na ceva no cittaį¹ƒ vipariį¹‡ataį¹ƒ
bhavissati, na ca pāpikaį¹ƒ vācaį¹ƒ nicchāressāma, hitānukampÄ« ca
viharissāma mettacittā na dosantarā. taƱca puggalaį¹ƒ mettāsahagatena
cetasā pharitvā viharissāma tadārammaį¹‡aƱca sabbāvantaį¹ƒ lokaį¹ƒ
mettāsahagatena cetasā vipulena mahaggatena appamāį¹‡ena averena
abyābajjhena pharitvā viharissāmāā€™ti. evaƱhi vo, bhikkhave,
sikkhitabbaį¹ƒ.

“Monks, even if bandits were to carve you up savagely, limb by limb,
with a two-handled saw, he among you who let his heart get angered even
at that would not be doing my bidding. Even then you should train
yourselves: ‘Our minds will be unaffected and we will say no evil words.
We will remain sympathetic, with a mind of good will, and with no inner
hate. We will keep pervading these people with an awareness imbued with
good will and, beginning with them, we will keep pervading the entire
world with an awareness imbued with good will ā€” abundant, expansive,
immeasurable, free from hostility, free from ill will.’ That’s how you
should train yourselves.

ā€œimaƱca tumhe, bhikkhave, kakacÅ«pamaį¹ƒ ovādaį¹ƒ abhikkhaį¹‡aį¹ƒ manasi
kareyyātha. passatha no tumhe, bhikkhave, taį¹ƒ vacanapathaį¹ƒ, aį¹‡uį¹ƒ vā
thÅ«laį¹ƒ vā, yaį¹ƒ tumhe nādhivāseyyāthāā€ti?

“Monks, if you attend constantly to this admonition on the simile of the
saw, do you see any aspects of speech, slight or gross, that you could
not endure?”

ā€”
ā€œno hetaį¹ƒ, bhanteā€.

ā€”
“No, lord.”



Another striking example is given at SN 35.88:



ā€”
ā€œsace pana puį¹‡į¹‡a, sunāparantakā manussā daį¹‡įøena pahāraį¹ƒ dassanti, tatra pana te, puį¹‡į¹‡a, kinti bhavissatÄ«ā€ti?

ā€”
“But if they hit you with a stick…?”

ā€”
ā€œsace me, bhante, sunāparantakā manussā daį¹‡įøena pahāraį¹ƒ dassanti, tatra
me evaį¹ƒ bhavissati: ā€˜bhaddakā vatime sunāparantakā manussā, subhaddakā
vatime sunāparantakā manussā, yaį¹ƒ me nayime satthena pahāraį¹ƒ dentÄ«ā€™ti.
evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatÄ«ā€ti.

ā€”
“…I will think, ‘These Sunaparanta people are civilized, very civilized, in that they don’t hit me with a knife’…”

ā€”
ā€œsace pana te, puį¹‡į¹‡a, sunāparantakā manussā satthena pahāraį¹ƒ dassanti, tatra pana te, puį¹‡į¹‡a, kinti bhavissatÄ«ā€ti?

ā€”
“But if they hit you with a knife…?”

ā€”
ā€œsace me, bhante, sunāparantakā manussā satthena pahāraį¹ƒ dassanti, tatra
me evaį¹ƒ bhavissati: ā€˜bhaddakā vatime sunāparantakā manussā, subhaddakā
vatime sunāparantakā manussā, yaį¹ƒ maį¹ƒ nayime tiį¹‡hena satthena jÄ«vitā
voropentÄ«ā€™ti. evamettha, bhagavā, bhavissati; evamettha, sugata,
bhavissatÄ«ā€ti.

ā€”
“…I will think, ‘These Sunaparanta people are civilized, very
civilized, in that they don’t take my life with a sharp knife’…”

ā€”
ā€œsace pana taį¹ƒ, puį¹‡į¹‡a, sunāparantakā manussā tiį¹‡hena satthena jÄ«vitā voropessanti, tatra pana te, puį¹‡į¹‡a, kinti bhavissatÄ«ā€ti?

ā€”
“But if they take your life with a sharp knife…?”

ā€”
ā€œsace maį¹ƒ, bhante, sunāparantakā manussā tiį¹‡hena satthena jÄ«vitā
voropessanti, tatra me evaį¹ƒ bhavissati: ā€˜santi kho tassa bhagavato
sāvakā kāyena ca jÄ«vitena ca aį¹­į¹­Ä«yamānā harāyamānā jigucchamānā
satthahārakaį¹ƒ pariyesanti, taį¹ƒ me idaį¹ƒ apariyiį¹­į¹­haƱƱeva satthahārakaį¹ƒ
laddhanā€™ti. evamettha, bhagavā, bhavissati; evamettha, sugata,
bhavissatÄ«ā€ti.

ā€”
“If they take my life with a sharp knife, I will think, ‘There are
disciples of the Blessed One who ā€” horrified, humiliated, and disgusted
by the body and by life ā€” have sought for an assassin, but here I have
met my assassin without searching for him.’ That is what I will think, O
Blessed One. That is what I will think, O One Well-gone.”

ā€”
ā€œsādhu sādhu, puį¹‡į¹‡a! sakkhissasi kho tvaį¹ƒ, puį¹‡į¹‡a, iminā damÅ«pasamena
samannāgato sunāparantasmiį¹ƒ janapade vatthuį¹ƒ. yassa dāni tvaį¹ƒ, puį¹‡į¹‡a,
kālaį¹ƒ maƱƱasÄ«ā€ti.

ā€”
“Good, Punna, very good. Possessing such calm and self-control you are
fit to dwell among the Sunaparantans. Now it is time to do as you see
fit.”



SN 47.19 also juxtaposes mettaĀ·cittatā (having a mind of good will) and anudayatā (sympathy) to avihiį¹ƒsā:


SN 47.19


kathaƱca, bhikkhave, paraį¹ƒ rakkhanto attānaį¹ƒ rakkhati? khantiyā, avihiį¹ƒsāya, mettacittatāya, anudayatāya. evaį¹ƒ kho, bhikkhave, paraį¹ƒ rakkhanto attānaį¹ƒ rakkhati.

“And how do you watch after yourself when watching after others? Through endurance, through harmlessness, through a mind of goodwill, & through sympathy. This is how you watch after yourself when watching after others.



SN 14.12 explains how avihiį¹ƒsā originates and leads to wholesome action:


SN 14.12


ā€œavihiį¹ƒsādhātuį¹ƒ, bhikkhave, paį¹­icca uppajjati avihiį¹ƒsāsaƱƱā,
avihiį¹ƒsāsaƱƱaį¹ƒ paį¹­icca uppajjati avihiį¹ƒsāsaį¹…kappo, avihiį¹ƒsāsaį¹…kappaį¹ƒ
paį¹­icca uppajjati avihiį¹ƒsāchando, avihiį¹ƒsāchandaį¹ƒ paį¹­icca uppajjati
avihiį¹ƒsāpariįø·Äho, avihiį¹ƒsāpariįø·Ähaį¹ƒ paį¹­icca uppajjati
avihiį¹ƒsāpariyesanā; avihiį¹ƒsāpariyesanaį¹ƒ, bhikkhave, pariyesamāno sutavā
ariyasāvako tÄ«hi į¹­hānehi sammā paį¹­ipajjati kāyena, vācāya, manasā.

On account of the harmlessness element there arises the perception of
harmlessness; on account of the perception of harmlessness there arises
an aspiration to harmlessness; on account of the aspiration to
harmlessness there arises a desire for harmlessness; on account of the
desire for harmlessness there arises a passion for harmlessness; on
account of the passion for harmlessness there arises a quest for
harmlessness. Engaged in the quest for harmlessness, an instructed noble
disciple acts rightly in three ways: by body, speech, and mind.



Practicing harmlessness is behaving like a bee in a flower:


Dhp 49


yathāpi bhamaro pupphaį¹ƒ, vaį¹‡į¹‡agandhamaheį¹­hayaį¹ƒ, paleti rasamādāya, evaį¹ƒ gāme munÄ« care.

As a bee gathers honey from the flower without injuring its color or
fragrance, even so the sage goes on his alms-round in the village.



Lacking avihiį¹ƒsā is extensively described as bringing unpleasant results:


Dhp 133


māvoca pharusaį¹ƒ kaƱci, vuttā paį¹­ivadeyyu taį¹ƒ
dukkhā hi sārambhakathā, paį¹­idaį¹‡įøÄ phuseyyu taį¹ƒ.

Speak harshly to no one, or the words will be thrown right back at you.
Contentious talk is painful, for you get struck by rods in return.




Dhp 137-140


yo daį¹‡įøena adaį¹‡įøesu, appaduį¹­į¹­hesu dussati dasannamaƱƱataraį¹ƒ į¹­hānaį¹ƒ, khippameva nigacchati:
vedanaį¹ƒ pharusaį¹ƒ jāniį¹ƒ, sarÄ«rassa ca bhedanaį¹ƒ.
garukaį¹ƒ vāpi ābādhaį¹ƒ, cittakkhepaƱca pāpuį¹‡e.
rājato vā upasaggaį¹ƒ, abbhakkhānaƱca dāruį¹‡aį¹ƒ.
parikkhayaƱca ƱātÄ«naį¹ƒ, bhogānaƱca pabhaį¹…guraį¹ƒ.
atha vāssa agārāni, aggi įøahati pāvako.
kāyassa bhedā duppaƱƱo, nirayaį¹ƒ sopapajjati.

Whoever, with a rod harasses an innocent man, unarmed, quickly falls
into any of ten things: harsh pains, devastation, a broken body, grave
illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down. At the break-up of the body
this one with no discernment,
reappears in
hell.




SN 3.15


ā€œvilumpateva puriso, yāvassa upakappati.
yadā caƱƱe vilumpanti, so vilutto viluppati.

A man may plunder as long as it serves his ends, but when others are plundered, he who has plundered gets plundered in turn.

ā€œį¹­hānaƱhi maƱƱati bālo, yāva pāpaį¹ƒ na paccati.
yadā ca paccati pāpaį¹ƒ, atha dukkhaį¹ƒ nigacchati.

A fool thinks, ‘Now’s my chance,’ as long as his evil has yet to ripen. But when it ripens, the fool falls into pain.

ā€œhantā labhati hantāraį¹ƒ, jetāraį¹ƒ labhate jayaį¹ƒ.
akkosako ca akkosaį¹ƒ, rosetāraƱca rosako.
atha kammavivaį¹­į¹­ena, so vilutto viluppatÄ«ā€ti.

Killing, you gain your killer. Conquering, you gain one who will conquer
you; insulting, insult; harassing, harassment. And so, through the
cycle of action, he who has plundered gets plundered in turn.



Abandoning non-harmlessness and taking up avihiį¹ƒsā prevents bad experiences from arising and causes pleasant ones to arise in the future:


Dhp 131-132


sukhakāmāni bhÅ«tāni, yo daį¹‡įøena vihiį¹ƒsati.
attano sukhamesāno, pecca so na labhate sukhaį¹ƒ.

Whoever takes a rod to harm living beings desiring ease, when he himself
is looking for ease, will meet with no ease after death.

sukhakāmāni bhÅ«tāni, yo daį¹‡įøena na hiį¹ƒsati.
attano sukhamesāno, pecca so labhate sukhaį¹ƒ.

Whoever doesn’t take a rod to harm living beings desiring ease, when he
himself is looking for ease, will meet with ease after death.




MN 135


ā€œidha, māį¹‡ava, ekacco itthÄ« vā puriso vā sattānaį¹ƒ viheį¹­hakajātiko hoti,
pāį¹‡inā vā leįøįøunā vā daį¹‡įøena vā satthena vā. so tena kammena evaį¹ƒ
samattena evaį¹ƒ samādinnena kāyassa bhedā paraį¹ƒ maraį¹‡Ä apāyaį¹ƒ duggatiį¹ƒ
vinipātaį¹ƒ nirayaį¹ƒ upapajjati. no ce kāyassa bhedā paraį¹ƒ maraį¹‡Ä apāyaį¹ƒ
duggatiį¹ƒ vinipātaį¹ƒ nirayaį¹ƒ upapajjati, sace manussattaį¹ƒ āgacchati yattha
yattha paccājāyati bavhābādho hoti. bavhābādhasaį¹ƒvattanikā esā, māį¹‡ava,
paį¹­ipadā yadidaį¹ƒ sattānaį¹ƒ viheį¹­hakajātiko hoti pāį¹‡inā vā leįøįøunā vā
daį¹‡įøena vā satthena vā.

Furthermore, there is the case where a certain woman or man has a
tendency to injure living beings with the hand, with a clod, with a
stick, or with a knife. From adopting & carrying out such actions,
then on the break-up of the body, after death, this person re-appears in
the plane of deprivation, the bad destination, the lower realms, in
hell. Or, if he/she does not reappear in the plane of deprivation, the
bad destination, the lower realms, in hell, but instead returns to the
human state, then he/she is sickly wherever reborn. This is the way
leading to being sickly, namely being one who has a tendency to injure
living beings with the hand, with a clod, with a stick, or with a knife.

ā€œidha pana, māį¹‡ava, ekacco itthÄ« vā puriso vā sattānaį¹ƒ aviheį¹­hakajātiko
hoti pāį¹‡inā vā leįøįøunā vā daį¹‡įøena vā satthena vā. so tena kammena evaį¹ƒ
samattena evaį¹ƒ samādinnena kāyassa bhedā paraį¹ƒ maraį¹‡Ä sugatiį¹ƒ saggaį¹ƒ
lokaį¹ƒ upapajjati. no ce kāyassa bhedā paraį¹ƒ maraį¹‡Ä sugatiį¹ƒ saggaį¹ƒ lokaį¹ƒ
upapajjati, sace manussattaį¹ƒ āgacchati yattha yattha paccājāyati
appābādho hoti. appābādhasaį¹ƒvattanikā esā, māį¹‡ava, paį¹­ipadā yadidaį¹ƒ
sattānaį¹ƒ aviheį¹­hakajātiko hoti pāį¹‡inā vā leįøįøunā vā daį¹‡įøena vā satthena
vā.

But there is the case where a certain woman or man does not have a
tendency to injure living beings with the hand, with a clod, with a
stick, or with a knife. Through having adopted & carried out such
actions, on the break-up of the body, after death, he/she reappears in a
good destination, in the heavenly world. Or, if he/she does not
reappear in the good destinations, in the heavenly world, but instead
returns to the human state, then he/she is healthy wherever reborn. This
is the way leading to being healthy, namely being one who, abandoning
the taking of life, abstains from taking life does not have a tendency
to injure living beings with the hand, with a clod, with a stick, or
with a knife.




Dhp 300


suppabuddhaį¹ƒ pabujjhanti, sadā gotamasāvakā.
yesaį¹ƒ divā ca ratto ca, ahiį¹ƒsāya rato mano.

Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.



Dharmacāri Nāgapriya writes: “The early Buddhist
vocabulary includes an important class of words that, while denoting
highly positive qualities, take a grammatically negative form. Avihiį¹ƒsa
is a leading example of this. To translate the term as ā€˜non-violenceā€™
doesnā€™t reflect the positive nuance of the quality to which it refers.
Notwithstanding, it is worth looking at the quality in question from
both a negative and a positive point of view in order to bring its
nature more clearly to light. First of all ā€“ and in negative terms ā€“
avihiį¹ƒsa can be understood as an application of the general principle of
renunciation: the saint renounces all violence whether physical,
verbal, or emotional: Whoever in this world harms a living creature,
whether once-born or twice- born, whoever has no compassion for a living
creature, him one should know to be an outcaste. (Sn.117) He gives up
coercion of any kind and thus abandons the ā€˜power modeā€™, the style of
relating to others purely as objects and means of his own gratification,
adopting instead the ā€˜love modeā€™, the appreciation of others as
individual, feelingful subjects meriting sensitive consideration and
respect. This entails abandoning a host of negative mental states such
as kodha or fury (Sn.1), kopa or ill-temper and grudge (Sn.6), upanāha
or rancour/enmity (Sn.116), paccuį¹­į¹­apannā or hostility (Sn.245), usuyyā
or envy (Sn.245), atipāti or violent destructiveness (Sn.248), paį¹­igha
(Sn.148) or malicious rage, and dosa or hatred (Sn.328). One of the
distinguishing features of the Sutta-Nipāta is the plethora of different
nasty mental states that it identifies. This laid some of the
foundations for the later work of the Abhidhamma. Again the terms used
are fluid and non-technical. By considering the terms as a whole we can
get a feeling for the flavour of what the saint is enjoined to abandon.
At the same time, it is important to appreciate the positive counterpart
of this renunciation of violent negativity. This is expressed most
sublimely in the Mettā Sutta: Just as a mother would protect with her
own life her own son, her only son, so one should cultivate an unbounded
mind towards all beings, and loving-kindness towards all the world. One
should cultivate an unbounded mind, above and below and across, without
obstruction, without enmity, without rivalry. (Sn.149-50)”



Bodhi leaf


avijjā: [a+vijjā]

nescience, ignorance.

Avijjā is defined at SN 12.2 as consisting of ignorance regarding the four noble truths:



ā€œkatamā ca, bhikkhave, avijjā? yaį¹ƒ kho, bhikkhave, dukkhe aƱƱāį¹‡aį¹ƒ,
dukkhasamudaye aƱƱāį¹‡aį¹ƒ, dukkhanirodhe aƱƱāį¹‡aį¹ƒ, dukkhanirodhagāminiyā
paį¹­ipadāya aƱƱāį¹‡aį¹ƒ. ayaį¹ƒ vuccati, bhikkhave, avijjā.

And what is ignorance? Not knowing suffering, not knowing the
origination of suffering, not knowing the cessation of suffering, not
knowing the way of practice leading to the cessation of suffering: This
is called ignorance.



Other definitions relating to the five khandhas can be found in the Khandha Saį¹ƒyutta.


SN 22.113


ā€”
ā€œā€˜avijjā avijjāā€™ti, bhante, vuccati. katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotÄ«ā€ti?

ā€”
‘Ignorance, ignorance’, it is said, Bhante. What, Bhante, is ignorance, and to what extent is one immersed in ignorance?

ā€”
ā€œidha, bhikkhu, assutavā puthujjano rÅ«paį¹ƒ nappajānāti, rÅ«pasamudayaį¹ƒ
nappajānāti, rÅ«panirodhaį¹ƒ nappajānāti, rÅ«panirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ
nappajānāti;

ā€”
Here, bhikkhu, an uninstructed ordinary person does not understand
Form, does not understand the origin of Form, does not understand the
cessation of Form, does not understand the way leading to the cessation
of Form.

vedanaį¹ƒ nappajānāti, vedanāsamudayaį¹ƒ nappajānāti, vedanānirodhaį¹ƒ nappajānāti, vedanānirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Feeling, does not understand the origin of Feeling, does not understand
the cessation of Feeling, does not understand the way leading to the
cessation of Feeling.

saƱƱaį¹ƒ nappajānāti, saƱƱāsamudayaį¹ƒ nappajānāti, saƱƱānirodhaį¹ƒ nappajānāti, saƱƱānirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Perception, does not understand the origin of Perception, does not
understand the cessation of Perception, does not understand the way
leading to the cessation of Perception.

saį¹…khāre nappajānāti, saį¹…khārasamudayaį¹ƒ nappajānāti, saį¹…khāranirodhaį¹ƒ
nappajānāti, saį¹…khāranirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Constructions, does not understand the origin of Constructions, does not
understand the cessation of Constructions, does not understand the way
leading to the cessation of Constructions.

viƱƱāį¹‡aį¹ƒ nappajānāti, viƱƱāį¹‡asamudayaį¹ƒ nappajānāti, viƱƱāį¹‡anirodhaį¹ƒ nappajānāti, viƱƱāį¹‡anirodhagāminiį¹ƒ paį¹­ipadaį¹ƒ nappajānāti;

He does not understand
Consciousness, does not understand the origin of Consciousness, does not
understand the cessation of Consciousness, does not understand the way
leading to the cessation of Consciousness.

ayaį¹ƒ vuccati, bhikkhu, avijjā. ettāvatā ca avijjāgato hotÄ«ā€ti.

This, bhikkhu, is called ignorance, and it is to this extent that one is immersed in ignorance.



SN 22.126


ā€”
ā€œā€˜avijjā avijjāā€™ti, bhante, vuccati. katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotÄ«ā€ti?

ā€”
‘Ignorance, ignorance’, it is said, Bhante. What, Bhante, is ignorance, and to what extent is one immersed in ignorance?

ā€”
ā€œidha, bhikkhu, assutavā puthujjano samudayadhammaį¹ƒ rÅ«paį¹ƒ
ā€˜samudayadhammaį¹ƒ rÅ«panā€™ti yathābhÅ«taį¹ƒ nappajānāti; vayadhammaį¹ƒ rÅ«paį¹ƒ
ā€˜vayadhammaį¹ƒ rÅ«panā€™ti yathābhÅ«taį¹ƒ nappajānāti; samudayavayadhammaį¹ƒ rÅ«paį¹ƒ
ā€˜samudayavayadhammaį¹ƒ rÅ«panā€™ti yathābhÅ«taį¹ƒ nappajānāti.

ā€”
Here, bhikkhu, an uninstructed ordinary person does not understand Form by nature subject to arising as it really is: ‘Form is by nature subject to arising’. He does not understand Form by nature subject to passing away as it really is: ‘Form is by nature subject to passing away’. He does not understand Form by nature subject to arising & passing away as it really is: ‘Form is by nature subject to arising & passing away’.

samudayadhammaį¹ƒ vedanaį¹ƒ ā€˜samudayadhammā vedanāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhammaį¹ƒ vedanaį¹ƒ ā€˜vayadhammā vedanāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhammaį¹ƒ vedanaį¹ƒ ā€˜samudayavayadhammā vedanāā€™ti
yathābhÅ«taį¹ƒ nappajānāti.

He does not understand Feeling by nature subject to arising as it really is: ‘Feeling is by nature subject to arising’. He does not understand Feeling by nature subject to passing away as it really is: ‘Feeling is by nature subject to passing away’. He does not understand Feeling by nature subject to arising & passing away as it really is: ‘Feeling is by nature subject to arising & passing away’.

samudayadhammaį¹ƒ saƱƱaį¹ƒ ā€˜samudayadhammaį¹ƒ saƱƱanā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhammaį¹ƒ saƱƱaį¹ƒ ā€˜vayadhammaį¹ƒ saƱƱanā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhammaį¹ƒ saƱƱaį¹ƒ ā€˜samudayavayadhammaį¹ƒ saƱƱanā€™ti
yathābhÅ«taį¹ƒ nappajānāti.

He does not understand Perception by nature subject to arising as it really is: ‘Perception is by nature subject to arising’. He does not understand Perception by nature subject to passing away as it really is: ‘Perception is by nature subject to passing away’. He does not understand Perception by nature subject to arising & passing away as it really is: ‘Perception is by nature subject to arising & passing away’.

samudayadhamme saį¹…khāre ā€˜samudayadhammā saį¹…khārāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhamme saį¹…khāre ā€˜vayadhammā saį¹…khārāā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhamme saį¹…khāre ā€˜samudayavayadhammā saį¹…khārāā€™ti
yathābhÅ«taį¹ƒ nappajānāti.

He does not understand Constructions by nature subject to arising as it really is: ‘Constructions is by nature subject to arising’. He does not understand Constructions by nature subject to passing away as it really is: ‘Constructions is by nature subject to passing away’. He does not understand Constructions by nature subject to arising & passing away as it really is: ‘Constructions is by nature subject to arising & passing away’.

samudayadhammaį¹ƒ viƱƱāį¹‡aį¹ƒ ā€˜samudayadhammaį¹ƒ viƱƱāį¹‡anā€™ti yathābhÅ«taį¹ƒ
nappajānāti; vayadhammaį¹ƒ viƱƱāį¹‡aį¹ƒ ā€˜vayadhammaį¹ƒ viƱƱāį¹‡anā€™ti yathābhÅ«taį¹ƒ
nappajānāti; samudayavayadhammaį¹ƒ viƱƱāį¹‡aį¹ƒ ā€˜samudayavayadhammaį¹ƒ
viƱƱāį¹‡anā€™ti yathābhÅ«taį¹ƒ nappajānāti. ayaį¹ƒ vuccati, bhikkhu, avijjā;
ettāvatā ca avijjāgato hotÄ«ā€ti.

He does not understand Consciousness by nature subject to arising as it really is: ‘Consciousness is by nature subject to arising’. He does not understand Consciousness by nature subject to passing away as it really is: ‘Consciousness is by nature subject to passing away’. He does not understand Consciousness by nature subject to arising & passing away as it really is: ‘Consciousness is by nature subject to arising & passing away’.

ayaį¹ƒ vuccati, bhikkhu, avijjā. ettāvatā ca avijjāgato hotÄ«ā€ti.

This, bhikkhu, is called ignorance, and it is to this extent that one is immersed in ignorance.



SN 22.129


ā€”
ā€œā€˜avijjā avijjāā€™ti, bhante, vuccati. katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotÄ«ā€ti?

ā€”
‘Ignorance, ignorance’, it said, Bhante. What, Bhante, is ignorance, and to what extent is one immersed in ignorance?

ā€”
ā€œidhāvuso assutavā puthujjano rÅ«passa assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, vedanāya assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, saƱƱāya assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, saį¹…khārānaį¹ƒ assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti, viƱƱāį¹‡assa assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca
yathābhÅ«taį¹ƒ nappajānāti.

ā€”
Here, friend, an uninstructed ordinary person does not understand as it
really is the gratification, the danger, and the escape in regard to
Form, he does not understand as it really is the gratification, the
danger, and the escape in regard to Feeling, he does not understand as
it really is the gratification, the danger, and the escape in regard to
Perception, he does not understand as it really is the gratification,
the danger, and the escape in regard to Fabrications, he does not
understand as it really is the gratification, the danger, and the escape
in regard to Consciousness.

ā€”
ayaį¹ƒ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotÄ«ā€ti.

This, friend, is called ignorance, and it is to this extent that one is immersed in ignorance.



At SN 22.84, avijjā is likened to a ‘dense thicket’ (tibbo vanasaį¹‡įøo) along the path to nibbāna. At MN 19, it is likened to a ‘decoy’ (okacara) set up by a hunter (Māra) in order to lure a herd of deers on a false path that will bring them calamity and disaster. At MN 105, avijjā is likened to a poison (visadosa) smeared on an arrow (salla) which has wounded someone. The arrow represents taį¹‡hā, while the poison is spread out by chandaĀ·rāgaĀ·byāpāda.

Avijjā is one of the three āsavas, along with kāma and bhava.

Avijjā is one of the four oghas (floods), as well as one of the four yogas (bonds), and is juxtaposed in both sets with kāma, bhava and diį¹­į¹­hi.


AN 4.10


Avijjāyogo ca kathaį¹ƒ hoti? Idha, bhikkhave, ekacco channaį¹ƒ
phassāyatanānaį¹ƒ samudayaƱca atthaį¹…gamaƱca assādaƱca ādÄ«navaƱca
nissaraį¹‡aƱca yathāĀ·bhÅ«taį¹ƒ nappajānāti. Tassa channaį¹ƒ phassāyatanānaį¹ƒ
samudayaƱca atthaį¹…gamaƱca assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca yathāĀ·bhÅ«taį¹ƒ
appajānato yā chasu phassāyatanesu avijjā aƱƱāį¹‡aį¹ƒ sānuseti. Ayaį¹ƒ
vuccati, bhikkhave, avijjāyogo.

“And how is there the yoke of ignorance? There is the case where a
certain person does not discern, as it actually is present, the
origination, the passing away, the allure, the drawbacks, & the
escape from the six sense media. When he does not discern, as it
actually is present, the origination, the passing away, the allure, the
drawbacks, & the escape from the six sense media, then ā€” with regard
to ignorance concerning the six sense media ā€” he is obsessed with
not-knowing. This is the yoke of ignorance.



Avijjā is one of the uddhambhāgiyā saį¹ƒyojanā (higher fetters), along with rÅ«paĀ·rāga, arÅ«paĀ·rāga, māna, and uddhacca.

Avijjā is also the last of the seven anusayas, along with kāmaĀ·rāga, paį¹­igha, diį¹­į¹­hi, vicikiccha, māna and bhavaĀ·rāga. As an anusaya, avijjā is related to adukkhamĀ·asukhā vedanā:


MN 148


adukkhamasukhāya vedanāya phuį¹­į¹­ho samāno tassā vedanāya samudayaƱca
atthaį¹…gamaƱca assādaƱca ādÄ«navaƱca nissaraį¹‡aƱca yathābhÅ«taį¹ƒ nappajānāti.
tassa avijjānusayo anuseti.

If, when touched by a feeling of neither pleasure nor pain, one does not
discern, as it actually is present, the origination, passing away,
allure, drawback, or escape from that feeling, then one’s
ignorance-obsession gets obsessed.




MN 44


ā€œadukkhamasukhāya vedanāya avijjānusayo anusetÄ«ā€ti…

Ignorance-obsession gets obsessed with neither-pleasant-nor-painful feeling…

ā€œsabbāya adukkhamasukhāya vedanāya avijjānusayo anusetÄ«ā€ti?…

Does ignorance-obsession get obsessed with all neither-pleasant-nor-painful feeling?…

ā€œna sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetÄ«ā€ti…

No, ignorance-obsession does not get obsessed with all neither-pleasant-nor-painful feeling…

ā€œadukkhamasukhāya vedanāya kiį¹ƒ pahātabbanā€ti?…

What is to be abandoned with regard to neither-pleasant-nor-painful feeling?…

ā€œadukkhamasukhāya vedanāya avijjānusayo pahātabboā€ti…

Ignorance-obsession is to be abandoned with regard to neither-pleasant-nor-painful feeling…

ā€œsabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabboā€ti?…

Is ignorance-obsession to be abandoned with regard to all neither-pleasant-nor-painful feeling?…

na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo…

No, ignorance-obsession is not to be abandoned with regard to all neither-pleasant-nor-painful feeling…

idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā,
pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā, adukkhamasukhaį¹ƒ
upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. avijjaį¹ƒ
tena pajahati, na tattha avijjānusayo anusetÄ«ā€ti.

There is the case where a monk, with the abandoning of pleasure &
pain ā€” as with the earlier disappearance of elation & distress ā€”
enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither pleasure nor pain. With that he abandons ignorance.
No ignorance-obsession gets obsessed there.



Avijjā is also related to ‘that which is felt born of contact with ignorance’ (avijjāĀ·samphassaĀ·ja vedayita):


SN 22.47


atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
avijjāsamphassajena, bhikkhave, vedayitena phuį¹­į¹­hassa assutavato
puthujjanassa ā€˜asmÄ«ā€™tipissa hoti; ā€˜ayamahamasmÄ«ā€™tipissa hoti;
ā€˜bhavissanā€™tipissa hoti; ā€˜na bhavissanā€™tipissa hoti; ā€˜rÅ«pÄ«
bhavissanā€™tipissa hoti; ā€˜arÅ«pÄ« bhavissanā€™tipissa hoti; ā€˜saƱƱī
bhavissanā€™tipissa hoti; ā€˜asaƱƱī bhavissanā€™tipissa hoti;
ā€˜nevasaƱƱīnāsaƱƱī bhavissanā€™tipissa hotiā€.

Now, there is the intellect, there are ideas (mental qualities), there
is the property of ignorance. To an uninstructed run-of-the-mill person,
touched by experience born of the contact of ignorance, there occur
(the thoughts): ‘I am,’ ‘I am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I
shall be possessed of form,’ ‘I shall be formless,’ ‘I shall be
percipient (conscious),’ ‘I shall be non-percipient,’ or ‘I shall be
neither percipient nor non-percipient.’

ā€œtiį¹­į¹­hanteva kho, bhikkhave, tattheva paƱcindriyāni. athettha sutavato
ariyasāvakassa avijjā pahīyati, vijjā uppajjati. tassa avijjāvirāgā
vijjuppādā ā€˜asmÄ«ā€™tipissa na hoti; ā€˜ayamahamasmÄ«ā€™tipissa na hoti;
ā€˜bhavissanā€™tipissa na hoti; ā€˜na bhavissanā€™tipissa na hoti; ā€˜rÅ«pÄ«
bhavissanā€™tipissa na hoti; ā€˜arÅ«pÄ« bhavissanā€™tipissa na hoti; ā€˜saƱƱī
bhavissanā€™tipissa na hoti; ā€˜asaƱƱī bhavissanā€™tipissa na hoti;
ā€˜nevasaƱƱīnāsaƱƱībhavissanā€™tipissa na hotÄ«ā€ti.

The five faculties, monks, continue as they were. And with regard to
them the well-instructed disciple of the noble ones abandons ignorance
and gives rise to clear knowing. Owing to the fading of ignorance and
the arising of clear knowing, (the thoughts) ā€” ‘I am,’ ‘I am this,’ ‘I
shall be,’ ‘I shall not be,’ ‘I shall be possessed of form,’ ‘I shall be
formless,’ ‘I shall be percipient (conscious),’ ‘I shall be
non-percipient,’ and ‘I shall be neither percipient nor non-percipient’ ā€”
do not occur to him.




SN 22.81


avijjāsamphassajena, bhikkhave, vedayitena phuį¹­į¹­hassa assutavato puthujjanassa uppannā taį¹‡hā

To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises.



At AN 3.67, avijjā is explained as having moha for synonym, although it is arguable that, given the position of avijjā among the anusayas, it would refer to a deeper type of mental factor related to ignorance, that may not be active all the time, of which moha would be the active expression through delusion.

Avijjā is also the root cause in paį¹­iccaĀ·samuppāda, giving rise to saį¹…khāras. As mentioned above, the term is defined in this context at SN 12.2 as not knowing the four ariyaĀ·saccas. The role that avijjā plays in regard to other akusala dhammas is also referred to outside of the context of paį¹­iccaĀ·samuppāda:


SN 20.1


ā€œseyyathāpi, bhikkhave, kÅ«į¹­Ägārassa yā kāci gopānasiyo sabbā tā
kÅ«į¹­aį¹…gamā kÅ«į¹­asamosaraį¹‡Ä kÅ«į¹­asamugghātā sabbā tā samugghātaį¹ƒ gacchanti;
evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā
avijjāsamosaraį¹‡Ä avijjāsamugghātā, sabbe te samugghātaį¹ƒ gacchanti.

Just as the rafters in a peak-roofed house all go to the roof-peak,
incline to the roof-peak, converge at the roof-peak, and all are removed
when the
roof-peak is removed; in the same way, all unwholesome qualities are
rooted in
ignorance and converge upon ignorance, and all are removed when
ignorance is removed.




SN 45.1


ā€œavijjā, bhikkhave, pubbaį¹…gamā akusalānaį¹ƒ dhammānaį¹ƒ samāpattiyā,
anvadeva ahirikaį¹ƒ anottappaį¹ƒ. avijjāgatassa, bhikkhave, aviddasuno
micchādiį¹­į¹­hi pahoti; micchādiį¹­į¹­hissa micchāsaį¹…kappo pahoti;
micchāsaį¹…kappassa micchāvācā pahoti; micchāvācassa micchākammanto
pahoti; micchākammantassa micchāājīvo pahoti; micchāājīvassa
micchāvāyāmo pahoti; micchāvāyāmassa micchāsati pahoti; micchāsatissa
micchāsamādhi pahoti.

Monks, ignorance is the leader in the attainment of unskillful
qualities, followed by lack of conscience & lack of concern. In an
unknowledgeable person, immersed in ignorance, wrong view arises. In one
of wrong view, wrong resolve arises. In one of wrong resolve, wrong
speech arises. In one of wrong speech, wrong action arises. In one of
wrong action, wrong livelihood arises. In one of wrong livelihood, wrong
effort arises. In one of wrong effort, wrong mindfulness arises. In one
of wrong mindfulness, wrong concentration arises.



Avijjā gives rise to āsavas:


AN 6.63


ā€œkatamo ca, bhikkhave, āsavānaį¹ƒ nidānasambhavo? avijjā, bhikkhave, āsavānaį¹ƒ nidānasambhavo…

And what is the cause by which fermentations come into play? Ignorance is the cause by which fermentations come into play…

ā€œkatamo ca, bhikkhave, āsavanirodho? avijjānirodho, bhikkhave, āsavanirodho.

And what is the cessation of fermentations? From the cessation of ignorance is the cessation of fermentations



As we will see below, the relationship between avijjā and āsavas is reciprocal. Avijjā is also specificly said to give rise to craving:


AN 4.50


avijjānivutā posā, piyarūpābhinandino.

Men hindered by ignorance
seek delight in pleasant things




AN 10.62


ā€œbhavataį¹‡hāmpāhaį¹ƒ, bhikkhave, sāhāraį¹ƒ vadāmi, no anāhāraį¹ƒ. ko cāhāro bhavataį¹‡hāya? ā€˜avijjāā€™tissa vacanÄ«yaį¹ƒ.

I say, bhikkhus, that craving for existence has a nutriment; it is not
without nutriment. And what is the nutriment for craving for existence?
It should be said: ignorance.



Avijjā appears due to specific factors. The five nÄ«varaį¹‡as:


AN 10.61


ā€œpurimā, bhikkhave, koį¹­i na paƱƱāyati avijjāya: ā€˜ito pubbe avijjā
nāhosi, atha pacchā samabhavÄ«ā€™ti. evaƱcetaį¹ƒ, bhikkhave, vuccati, atha ca
pana paƱƱāyati: ā€˜idappaccayā avijjāā€™ti. avijjampāhaį¹ƒ, bhikkhave,
sāhāraį¹ƒ vadāmi, no anāhāraį¹ƒ. ko cāhāro avijjāya? ā€˜paƱca nÄ«varaį¹‡Äā€™tissa
vacanÄ«yaį¹ƒ.

Bhikkhus, this is said: ā€˜A first point of ignorance, bhikkhus, is not
seen such that before this there was no ignorance and afterward it came
into being.ā€™ Still, ignorance is seen to have a specific condition. I
say, bhikkhus, that ignorance has a nutriment; it is not without
nutriment. And what is the nutriment for ignorance? It should be said:
the five hindrances.



Ayoniso manasikāra:


MN 2


ā€œkatame ca, bhikkhave, dhammā na manasikaraį¹‡Ä«yā ye dhamme manasi karoti?
yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati,
uppanno vā kāmāsavo pavaįøįøhati; anuppanno vā bhavāsavo uppajjati,
uppanno vā bhavāsavo pavaįøįøhati; anuppanno vā avijjāsavo uppajjati,
uppanno vā avijjāsavo pavaįøįøhati. ime dhammā na manasikaraį¹‡Ä«yā ye dhamme
manasi karoti…

And what are the ideas unfit for attention that he attends to? Whatever
ideas such that, when he attends to them, the unarisen fermentation of
sensuality arises in him, and the arisen fermentation of sensuality
increases; the unarisen fermentation of becoming arises in him, and
arisen fermentation of becoming increases; the unarisen fermentation of
ignorance arises in him, and the arisen fermentation of ignorance
increases. These are the ideas unfit for attention that he attends to…

ā€œso evaį¹ƒ ayoniso manasi karoti: ā€˜ahosiį¹ƒ nu kho ahaį¹ƒ atÄ«tamaddhānaį¹ƒ? na
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kathaį¹ƒ
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ ahosiį¹ƒ nu kho ahaį¹ƒ
atÄ«tamaddhānaį¹ƒ? bhavissāmi nu kho ahaį¹ƒ anāgatamaddhānaį¹ƒ? na nu kho
bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ?
kathaį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ bhavissāmi nu
kho ahaį¹ƒ anāgatamaddhānanā€™ti? etarahi vā paccuppannamaddhānaį¹ƒ ajjhattaį¹ƒ
kathaį¹ƒkathÄ« hoti: ā€˜ahaį¹ƒ nu khosmi? no nu khosmi? kiį¹ƒ nu khosmi? kathaį¹ƒ
nu khosmi? ayaį¹ƒ nu kho satto kuto āgato? so kuhiį¹ƒ gāmÄ« bhavissatÄ«ā€™ti?

“This is how he attends inappropriately: ‘Was I in the past? Was I not
in the past? What was I in the past? How was I in the past? Having been
what, what was I in the past? Shall I be in the future? Shall I not be
in the future? What shall I be in the future? How shall I be in the
future? Having been what, what shall I be in the future?’ Or else he is
inwardly perplexed about the immediate present: ‘Am I? Am I not? What am
I? How am I? Where has this being come from? Where is it bound?’

ā€œtassa evaį¹ƒ ayoniso manasikaroto channaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ aƱƱatarā diį¹­į¹­hi
uppajjati. ā€˜atthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜natthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
anattānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜anattanāva attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi
uppajjati; atha vā panassa evaį¹ƒ diį¹­į¹­hi hoti: ā€˜yo me ayaį¹ƒ attā vado
vedeyyo tatra tatra kalyāį¹‡apāpakānaį¹ƒ kammānaį¹ƒ vipākaį¹ƒ paį¹­isaį¹ƒvedeti so
kho pana me ayaį¹ƒ attā nicco dhuvo sassato avipariį¹‡Ämadhammo sassatisamaį¹ƒ
tatheva į¹­hassatÄ«ā€™ti. idaį¹ƒ vuccati, bhikkhave, diį¹­į¹­higataį¹ƒ diį¹­į¹­higahanaį¹ƒ
diį¹­į¹­hikantāraį¹ƒ diį¹­į¹­hivisÅ«kaį¹ƒ diį¹­į¹­hivipphanditaį¹ƒ diį¹­į¹­hisaį¹ƒyojanaį¹ƒ.
diį¹­į¹­hisaį¹ƒyojanasaį¹ƒyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraį¹‡ena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
ā€˜na parimuccati dukkhasmāā€™ti vadāmi.

“As he attends inappropriately in this way, one of six kinds of view
arises in him: The view I have a self arises in him as true &
established, or the view I have no self… or the view It is precisely
by means of self that I perceive self… or the view It is precisely by
means of self that I perceive not-self… or the view It is precisely by
means of not-self that I perceive self arises in him as true &
established, or else he has a view like this: This very self of mine ā€”
the knower that is sensitive here & there to the ripening of good
& bad actions ā€” is the self of mine that is constant, everlasting,
eternal, not subject to change, and will stay just as it is for
eternity. This is called a thicket of views, a wilderness of views, a
contortion of views, a writhing of views, a fetter of views. Bound by a
fetter of views, the uninstructed run-of-the-mill person is not freed
from birth, aging, & death, from sorrow, lamentation, pain,
distress, & despair. He is not freed, I tell you, from suffering
& stress.



Āsavas:


MN 9


āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho

With the arising of the taints there is the arising of
ignorance. With the cessation of the taints there is the cessation of
ignorance.



A number of factors leading to the cessation of avijjā are also mentioned in the suttas. Kāyagatāsati:


AN 1.586


ā€œekadhamme, bhikkhave, bhāvite bahulÄ«kate avijjā pahÄ«yati. katamasmiį¹ƒ ekadhamme? kāyagatāya satiyā.

When one thing, bhikkhus, is developed and cultivated, ignorance is abandoned. Which thing? Mindfulness directed to the body.



AniccaĀ·saƱƱā:


SN 22.102


ā€œaniccasaƱƱā, bhikkhave, bhāvitā bahulÄ«katā sabbaį¹ƒ kāmarāgaį¹ƒ
pariyādiyati, sabbaį¹ƒ rÅ«parāgaį¹ƒ pariyādiyati, sabbaį¹ƒ bhavarāgaį¹ƒ
pariyādiyati, sabbaį¹ƒ avijjaį¹ƒ pariyādiyati, sabbaį¹ƒ asmimānaį¹ƒ samÅ«hanatiā€.

Bhikkhus, when the perception of impermanence is developed and
cultivated, it eliminates all sensual lust, it eliminates all lust for
existence, it eliminates all ignorance, it uproots all conceit ā€˜I am.ā€™

ā€œkathaį¹ƒ bhāvitā ca, bhikkhave, aniccasaƱƱā kathaį¹ƒ bahulÄ«katā sabbaį¹ƒ
kāmarāgaį¹ƒ pariyādiyati, sabbaį¹ƒ rÅ«parāgaį¹ƒ pariyādiyati, sabbaį¹ƒ bhavarāgaį¹ƒ
pariyādiyati, sabbaį¹ƒ avijjaį¹ƒ pariyādiyati, sabbaį¹ƒ asmimānaį¹ƒ samÅ«hanati?
ā€˜iti rÅ«paį¹ƒ, iti rÅ«passa samudayo, iti rÅ«passa atthaį¹…gamo; iti vedanā,
iti vedanāya samudayo, iti vedanāya atthaį¹…gamo; iti saƱƱā, iti saƱƱāya
samudayo, iti saƱƱāya atthaį¹…gamo; iti saį¹…khārā, iti saį¹…khārānaį¹ƒ
samudayo, iti saį¹…khārānaį¹ƒ atthaį¹…gamo; iti viƱƱāį¹‡aį¹ƒ, iti viƱƱāį¹‡assa
samudayo, iti viƱƱāį¹‡assa atthaį¹…gamoā€™ti. evaį¹ƒ bhāvitā kho, bhikkhave,
aniccasaƱƱā evaį¹ƒ bahulÄ«katā sabbaį¹ƒ kāmarāgaį¹ƒ pariyādiyati, sabbaį¹ƒ
rÅ«parāgaį¹ƒ pariyādiyati, sabbaį¹ƒ bhavarāgaį¹ƒ pariyādiyati, sabbaį¹ƒ avijjaį¹ƒ
pariyādiyati, sabbaį¹ƒ asmimānaį¹ƒ samÅ«hanatÄ«ā€ti.

And how, bhikkhus, is the perception of impermanence developed and
cultivated so that it eliminates all sensual lust, eliminates all lust
for existence, eliminates all ignorance, and uproots all conceit ā€˜I amā€™?
ā€˜Such is form, such its origin, such its passing away; such is feeling,
such its origin, such its passing away; such is perception, such its
origin, such its passing away; such are volitional formations, such
their origin, such their passing away; such is consciousness, such its
origin, such its passing awayā€™: that is how the perception of
impermanence is developed and cultivated so that it eliminates all
sensual lust, eliminates all lust for existence, eliminates all
ignorance, and uproots all conceit ā€˜I am.ā€™




SN 35.79


ā€”
ā€œkatamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti?

ā€”
ā€œAnd what is that one thing, venerable sir, through the abandoning of
which ignorance is abandoned by a bhikkhu and true knowledge
arises?ā€

ā€”
ā€œavijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti.

ā€”
ā€œIgnorance, bhikkhu, is that one thing through the abandoning of
which ignorance is abandoned by a bhikkhu and true knowledgearises.ā€

ā€”
ā€œkathaį¹ƒ pana, bhante, jānato, kathaį¹ƒ passato bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti?

ā€”
ā€œBut, venerable sir, how should one know, how should one
see, for ignorance to be abandoned by him and true knowledge to
arise?ā€

ā€”
ā€œcakkhuį¹ƒ kho, bhikkhu, aniccato jānato passato avijjā pahÄ«yati, vijjā
uppajjati. rūpe aniccato jānato passato avijjā pahīyati, vijjā
uppajjati. cakkhuviƱƱāį¹‡aį¹ƒ… cakkhusamphassaį¹ƒ… yampidaį¹ƒ
cakkhusamphassapaccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā
adukkhamasukhaį¹ƒ vā tampi aniccato jānato passato avijjā pahÄ«yati, vijjā
uppajjati.
sotaį¹ƒ… sadde… sotaviƱƱāį¹‡aį¹ƒ… sotasamphassaį¹ƒ… yampidaį¹ƒ
sotasamphassapaccayā uppajjati…
ghānaį¹ƒ… gandhe… ghānaviƱƱāį¹‡aį¹ƒ… ghānasamphassaį¹ƒ… yampidaį¹ƒ
ghānasamphassapaccayā uppajjati…
jivhaį¹ƒ… rase… jivhaviƱƱāį¹‡aį¹ƒ… jivhasamphassaį¹ƒ… yampidaį¹ƒ
jivhasamphassapaccayā uppajjati…
kāyaį¹ƒ… phoį¹­į¹­habbe… kāyaviƱƱāį¹‡aį¹ƒ… kāyasamphassaį¹ƒ… yampidaį¹ƒ
kāyasamphassapaccayā uppajjati…
manaį¹ƒ… dhamme… manoviƱƱāį¹‡aį¹ƒ… manosamphassaį¹ƒ… yampidaį¹ƒ
manosamphassapaccayā uppajjati… vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā
adukkhamasukhaį¹ƒ vā tampi aniccato jānato passato avijjā pahÄ«yati, vijjā
uppajjati. evaį¹ƒ kho, bhikkhu, jānato evaį¹ƒ passato avijjā pahÄ«yati, vijjā
uppajjatÄ«ā€ti.

ā€”
ā€œBhikkhu, when one knows and sees the eye as impermanent, ignorance is
abandoned and true knowledge arises. When one knows and sees forms as
impermanent ā€¦ When one knows and sees eye-consciousness…
eye-contact… whatever feeling arises with eye-contact as
conditionā€”whether pleasant or painful or neither-painful-norpleasant…
the ear… sounds… ear-consciousness… ear-contact… whatever
feeling arises with ear-contact…
the nose… smells… nose-consciousness… nose-contact… whatever
feeling arises with nose-contact…
the tongue… tastes… tongue-consciousness… tongue-contact…
whatever feeling arises with tongue-contact… the body… touches…
body-consciousness… body-contact… whatever feeling arises with
body-contact…
the mind… mental objects… mind-consciousness… mind-contact… When
one knows and sees as impermanent whatever feeling arises with
mind-contact as conditionā€”whether pleasant or painful or
neither-painful-norpleasantā€”ignorance is abandoned and true knowledge
arises. When one knows and sees thus, bhikkhu, ignorance is abandoned
and true knowledge arises.ā€




SN 35.80


ā€œkathaį¹ƒ pana, bhante, jānato, kathaį¹ƒ passato avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti?

ā€œBut, venerable sir, how should one know, how should one
see, for ignorance to be abandoned by him and true knowledge to
arise?ā€

ā€œidha, bhikkhu, bhikkhuno sutaį¹ƒ hoti: ā€˜sabbe dhammā nālaį¹ƒ
abhinivesāyāā€™ti. evaƱcetaį¹ƒ, bhikkhu, bhikkhuno sutaį¹ƒ hoti: ā€˜sabbe dhammā
nālaį¹ƒ abhinivesāyāā€™ti, so sabbaį¹ƒ dhammaį¹ƒ abhijānāti, sabbaį¹ƒ dhammaį¹ƒ
abhiƱƱāya sabbaį¹ƒ dhammaį¹ƒ parijānāti, sabbaį¹ƒ dhammaį¹ƒ pariƱƱāya
sabbanimittāni aƱƱato passati, cakkhuį¹ƒ aƱƱato passati, rÅ«pe…
cakkhuviƱƱāį¹‡aį¹ƒ… cakkhusamphassaį¹ƒ… yampidaį¹ƒ cakkhusamphassapaccayā
uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamasukhaį¹ƒ vā tampi aƱƱato
passati…
sotaį¹ƒ… sadde… sotaviƱƱāį¹‡aį¹ƒ… sotasamphassaį¹ƒ… yampidaį¹ƒ
sotasamphassapaccayā uppajjati…
ghānaį¹ƒ… gandhe… ghānaviƱƱāį¹‡aį¹ƒ… ghānasamphassaį¹ƒ… yampidaį¹ƒ
ghānasamphassapaccayā uppajjati…
jivhaį¹ƒ… rase… jivhaviƱƱāį¹‡aį¹ƒ… jivhasamphassaį¹ƒ… yampidaį¹ƒ
jivhasamphassapaccayā uppajjati…
kāyaį¹ƒ… phoį¹­į¹­habbe… kāyaviƱƱāį¹‡aį¹ƒ… kāyasamphassaį¹ƒ… yampidaį¹ƒ
kāyasamphassapaccayā uppajjati…
manaį¹ƒ aƱƱato passati, dhamme… manoviƱƱāį¹‡aį¹ƒ… manosamphassaį¹ƒ…
yampidaį¹ƒ manosamphassapaccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā
adukkhamasukhaį¹ƒ vā tampi aƱƱato passati. evaį¹ƒ kho, bhikkhu, jānato evaį¹ƒ
passato bhikkhuno avijjā pahÄ«yati, vijjā uppajjatÄ«ā€ti.

ā€œHere, bhikkhu, a bhikkhu has heard, ā€˜Nothing is worth adhering
to.ā€™ When a bhikkhu has heard, ā€˜Nothing is worth adhering to,ā€™ he
directly knows everything. Having directly known everything, he
fully understands everything. Having fully understood everything, he
sees all signs differently. He sees the eye differently, he sees forms
differently… eye-consciousness… eye-contact… whatever feeling
arises with eye-contact…
the nose… smells… nose-consciousness… nose-contact… whatever
feeling arises with nose-contact…
the tongue… tastes… tongue-consciousness… tongue-contact…
whatever feeling arises with tongue-contact… the body… touches…
body-consciousness… body-contact… whatever feeling arises with
body-contact…
the mind… mental objects… mind-consciousness… mind-contact…
whatever feeling arises with mind-contact as condition
… that too he sees differently. When one knows and sees thus, bhikkhu,
ignorance is abandoned and true knowledge arises.ā€



Samādhi:


AN 6.24


ā€œchahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaį¹ƒ pabbatarājaį¹ƒ
padāleyya, ko pana vādo chavāya avijjāya! katamehi chahi?

ā€œBhikkhus, possessing six qualities, a bhikkhu could break the
Himalayas, the king of mountains, how much more then [that] low
ignorance! What six?

idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti,

Here, a bhikkhu is skilled in attaining of concentration;

samādhissa į¹­hitikusalo hoti,

skilled in maintaining
concentration;

samādhissa vuį¹­į¹­hānakusalo hoti,

skilled in emerging from concentration;

samādhissa kallitakusalo hoti,

skilled in fitness for concentration;

samādhissa gocarakusalo hoti,

skilled in the area of
concentration;

samādhissa abhinīhārakusalo hoti.

skilled in resolution regarding
concentration.



PaƱƱā:


AN 2.32


vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? paƱƱā bhāvīyati. paƱƱā bhāvitā kamatthamanubhoti? yā avijjā sā pahīyati.

When insight is developed, what purpose does it serve? Discernment is
developed. And when discernment is developed, what purpose does it
serve? Ignorance is abandoned.



AbhiƱƱā:


SN 45.159


katame ca, bhikkhave, dhammā abhiƱƱā pahātabbā? avijjā ca bhavataį¹‡hā ca

What, monks, are the states to be abandoned with higher knowledge? They are ignorance and the desire for [further] becoming.



Cultivating appamāda and being ātāpī:


MN 4


ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā paį¹­hame yāme paį¹­hamā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.

This was the first knowledge I attained in the first watch of the night.
Ignorance was destroyed; knowledge arose; darkness was destroyed; light
arose ā€” as happens in one who is heedful, ardent, & resolute.





Bodhi leaf


āvuso: friend - usually in conversation between
bhikkhus, a form of polite address ‘friend, brother Sir’, although quite
informal since it is used by the disciple as well as the master in
return.



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āyasmā: venerable - lit: old. Used as a respectful appellation of a bhikkhu of some standing.



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āyatana: sphere, stretch, extent, reach, sphere of perception. The word appears mainly in two contexts:

1) as refering both to the six physical sense organs, i.e. cakkhu, sota, ghāna, jivhā, kāya, mana, as well as to their respective objects, i.e. rÅ«pa visible objects, sadda sounds, gandha smells, rasa tastes, phoį¹­į¹­habba tangible bodily phenomena, dhamma mental phenomena.

2) to designate each of the four formless jhānas.



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ayoniso manasikāra:

inappropiate attention, unwise reflection.

The most substantial characterization of ayoniso manasikāra is provided in the Sabbāsavā Sutta:


MN 2


ā€œso evaį¹ƒ ayoniso manasi karoti: ā€˜ahosiį¹ƒ nu kho ahaį¹ƒ atÄ«tamaddhānaį¹ƒ? na
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kathaį¹ƒ
nu kho ahosiį¹ƒ atÄ«tamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ ahosiį¹ƒ nu kho ahaį¹ƒ
atÄ«tamaddhānaį¹ƒ? bhavissāmi nu kho ahaį¹ƒ anāgatamaddhānaį¹ƒ? na nu kho
bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ?
kathaį¹ƒ nu kho bhavissāmi anāgatamaddhānaį¹ƒ? kiį¹ƒ hutvā kiį¹ƒ bhavissāmi nu
kho ahaį¹ƒ anāgatamaddhānanā€™ti? etarahi vā paccuppannamaddhānaį¹ƒ ajjhattaį¹ƒ
kathaį¹ƒkathÄ« hoti: ā€˜ahaį¹ƒ nu khosmi? no nu khosmi? kiį¹ƒ nu khosmi? kathaį¹ƒ
nu khosmi? ayaį¹ƒ nu kho satto kuto āgato? so kuhiį¹ƒ gāmÄ« bhavissatÄ«ā€™ti?

This is how he attends inappropriately: ‘Was I in the past? Was I not in
the past? What was I in the past? How was I in the past? Having been
what, what was I in the past? Shall I be in the future? Shall I not be
in the future? What shall I be in the future? How shall I be in the
future? Having been what, what shall I be in the future?’ Or else he is
inwardly perplexed about the immediate present: ‘Am I? Am I not? What am
I? How am I? Where has this being come from? Where is it bound?’

ā€œtassa evaį¹ƒ ayoniso manasikaroto channaį¹ƒ diį¹­į¹­hÄ«naį¹ƒ aƱƱatarā diį¹­į¹­hi
uppajjati. ā€˜atthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜natthi me attāā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati; ā€˜attanāva
anattānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi uppajjati;
ā€˜anattanāva attānaį¹ƒ saƱjānāmÄ«ā€™ti vā assa saccato thetato diį¹­į¹­hi
uppajjati; atha vā panassa evaį¹ƒ diį¹­į¹­hi hoti: ā€˜yo me ayaį¹ƒ attā vado
vedeyyo tatra tatra kalyāį¹‡apāpakānaį¹ƒ kammānaį¹ƒ vipākaį¹ƒ paį¹­isaį¹ƒvedeti so
kho pana me ayaį¹ƒ attā nicco dhuvo sassato avipariį¹‡Ämadhammo sassatisamaį¹ƒ
tatheva į¹­hassatÄ«ā€™ti. idaį¹ƒ vuccati, bhikkhave, diį¹­į¹­higataį¹ƒ diį¹­į¹­higahanaį¹ƒ
diį¹­į¹­hikantāraį¹ƒ diį¹­į¹­hivisÅ«kaį¹ƒ diį¹­į¹­hivipphanditaį¹ƒ diį¹­į¹­hisaį¹ƒyojanaį¹ƒ.
diį¹­į¹­hisaį¹ƒyojanasaį¹ƒyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraį¹‡ena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
ā€˜na parimuccati dukkhasmāā€™ti vadāmi.

As he attends inappropriately in this way, one of six kinds of view
arises in him: The view I have a self arises in him as true &
established, or the view I have no self… or the view It is precisely
by means of self that I perceive self… or the view It is precisely by
means of self that I perceive not-self… or the view It is precisely by
means of not-self that I perceive self arises in him as true &
established, or else he has a view like this: This very self of mine ā€”
the knower that is sensitive here & there to the ripening of good
& bad actions ā€” is the self of mine that is constant, everlasting,
eternal, not subject to change, and will stay just as it is for
eternity. This is called a thicket of views, a wilderness of views, a
contortion of views, a writhing of views, a fetter of views. Bound by a
fetter of views, the uninstructed run-of-the-mill person is not freed
from birth, aging, & death, from sorrow, lamentation, pain,
distress, & despair. He is not freed, I tell you, from suffering
& stress.



According to the commentary, ayoniso manasikāra
is attention or reflection that constitutes the wrong means or the
wrong track (uppatha), that is contrary to the truth, as for example the
vipallāsas:
attention to the impermanent as permanent, the unpleasant as pleasant,
what is not self as self, and what is foul as beautiful.

The Akusalavitakka Sutta also provides a connection with the wrong type of vitakkas:


SN 9.11


ekaį¹ƒ samayaį¹ƒ aƱƱataro bhikkhu kosalesu viharati aƱƱatarasmiį¹ƒ vanasaį¹‡įøe.
tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke
vitakketi, seyyathidaį¹ƒ kāmavitakkaį¹ƒ, byāpādavitakkaį¹ƒ, vihiį¹ƒsāvitakkaį¹ƒ.
atha kho yā tasmiį¹ƒ vanasaį¹‡įøe adhivatthā devatā tassa bhikkhuno
anukampikā atthakāmā taį¹ƒ bhikkhuį¹ƒ saį¹ƒvejetukāmā yena so bhikkhu
tenupasaį¹…kami; upasaį¹…kamitvā taį¹ƒ bhikkhuį¹ƒ gāthāhi ajjhabhāsi:

On one occasion a certain monk was dwelling among the Kosalans in a
forest thicket. Now at that time, he spent the day’s abiding thinking
evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill
will, thoughts of doing harm. Then the devata inhabiting the forest
thicket, feeling sympathy for the monk, desiring his benefit, desiring
to bring him to his senses, approached him and addressed him with this
verse:

ā€œayoniso manasikārā, so vitakkehi khajjasi.

From inappropriate attention, you’re being chewed by your thoughts.



At AN 5.151, ayoniso manasikāra is juxtaposed with anĀ·ekaggaĀ·citta (see ekaggaĀ·tā for an antonym) in one single item as an attitude preventing one who listens to the Dhamma from realizing it.

Ayoniso manasikāra prevents wholesome states from arising:

The seven bojjhaį¹…gas:


AN 1.74


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
bojjhaį¹…gā nuppajjanti uppannā vā bojjhaį¹…gā na bhāvanāpāripÅ«riį¹ƒ gacchanti
yathayidaį¹ƒ, bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen factors
of awakening do not arise and arisen factors of enlightenment do not go
to their completion through development so much as inappropriate
attention.



SatiĀ·sampajaƱƱa:


AN 10.61


asatāsampajaƱƱampāhaį¹ƒ, bhikkhave, sāhāraį¹ƒ vadāmi, no anāhāraį¹ƒ. ko cāhāro
asatāsampajaƱƱassa? ā€˜ayonisomanasikāroā€™ā€™tissa vacanÄ«yaį¹ƒ.

Lack of mindfulness and clear comprehension, too, I say, has a
nutriment; it is not without nutriment. And what is the nutriment for
lack of mindfulness and clear comprehension? It should be said: careless
attention.



Ayoniso manasikāra also gives rise to other akusala dhammas:


AN 1.66


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti
yathayidaį¹ƒ, bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen
unwholesome states arise and arisen wholesome states decline, so much as
inappropriate attention.



In particular, in conjunction with other phenomena, it gives rise to the five nÄ«varaį¹‡as:


SN 46.51


ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
subhanimittaį¹ƒ. tattha ayonisomanasikārabahulÄ«kāro: ayamāhāro
anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa
bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen? There is
the theme of beauty. To foster inappropriate attention to it: This is
the food for the arising of unarisen sensual desire, or for the growth
& increase of sensual desire once it has arisen.

ā€œko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa
vā byāpādassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
paį¹­ighanimittaį¹ƒ. tattha ayonisomanasikārabahulÄ«kāro: ayamāhāro
anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa
bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is the theme
of resistance. To foster inappropriate attention to it: This is the
food for the arising of unarisen ill will, or for the growth &
increase of ill will once it has arisen.

ā€œko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
arati tandi vijambhitā bhattasammado cetaso ca lÄ«nattaį¹ƒ. tattha
ayonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā thinamiddhassa
uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen sloth & drowsiness,
or for the growth & increase of sloth & drowsiness once it has
arisen? There are boredom, weariness, yawning, drowsiness after a meal,
& sluggishness of awareness. To foster inappropriate attention to
them: This is the food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.

ā€œko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? atthi,
bhikkhave, cetaso avūpasamo. tattha ayonisomanasikārabahulīkāro:
ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā
uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

And what is the food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety
once it has arisen? There is non-stillness of awareness. To foster
inappropriate attention to that: This is the food for the arising of
unarisen restlessness & anxiety, or for the growth & increase of
restlessness & anxiety once it has arisen.



When it comes to vicikicchā, ayoniso manasikāra is the cause per se:


AN 1.15


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya
saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen doubt
arises and arisen doubt increases and multiplies, so much as
inappropriate attention.



Ayoniso manasikāra is also the direct cause for the arising of micchāĀ·diį¹­į¹­hi:


AN 1.310


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yena anuppannā vā
micchādiį¹­į¹­hi uppajjati uppannā vā micchādiį¹­į¹­hi pavaįøįøhati yathayidaį¹ƒ,
bhikkhave, ayonisomanasikāro.

Bhikkhus, I do not see any other thing because of which unarisen wrong
view arises and arisen wrong view increases and multiplies, so much as
inappropriate attention.



It generally leads to ‘great harm’ (mahato anatthāya):


AN 1.90


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ mahato
anatthāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave, ayoniso manasikāro.

Bhikkhus, I do not see any other thing that leads to such great harm as inappropriate attention.



It leads particularly to the disappearance of the Dhamma (saddhammassa sammosāya antaradhānāya):


AN 1.122


ā€œnāhaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekadhammampi samanupassāmi yo evaį¹ƒ saddhammassa
sammosāya antaradhānāya saį¹ƒvattati yathayidaį¹ƒ, bhikkhave,
ayonisomanasikāro.

Bhikkhus, I do not see any other thing that leads to the decline and
disappearance of the good Dhamma, so much as inappropriate attention.

According to AN 10.76, ayoniso manasikāra rests particularly on three phenomena: forgetfulness (muį¹­į¹­hasacca), lack of sampajaƱƱa, and mental unrest (cetaso vikkhepa).



Bodhi leaf


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