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11/23/21
𝓛𝓔𝓢𝓢𝓞𝓝S 4161 to 4166 Wed 24 Nov to 29 Mon 2021 Do Good Purify Mind - Path to Eternal Bliss 17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA). WELCOME CIRCULAR It is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th Masters National Championships 2021 to be held at from 26th to 28th November 2021. The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
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𝓛𝓔𝓢𝓢𝓞𝓝S  4161 to 4166 Wed 24 Nov to 29 Mon 2021
Do Good Purify Mind - Path to Eternal Bliss


17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.

Fina world Masters 2017
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100m freestyle man 25-29
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th Masters National Championships 2021 to be held at from 26th to 28th November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
It’s a great honour for us to host the Championship again and we will do our best. We request co-operation from all office bearers of Swimming Federation of India and all affiliated units for the successful conduct of the championship.
Every Person who wants to enter the Pool premises should have a Negative test report of RTPCR from a valid Lab not later than 72 hours.
Participant ID card to be collected at the venue after submitting the RTPCR test report.
SFI UID CARD is compulsory for the swimmers to participate in the above championships.
To Register pls visit: www.swimming.org.in
1.0 RECEPTION Reception will be made available at the Pool venues for all the enquiries.
2.0 TRANSPORTATION Due to Covid -19 pandemic we are not providing transportation during the above championships. Kindly make a note of the same.
3.0 ACCOMMODATION Organising Committee has made OYO rooms as their accommodation Partner. Participants can use their services for finding accommodation of one’s choice from them. OYO Contact: Akram 9666181312, Ahmed 9739973995
4.0 FOOD ARRANGEMENTS Food will be made available to all competitors and team officials at subsidized rates will be charged per head for all days, a total package of Breakfast, Lunch and dinner on all days of the competitions.
Food and Breakfast will be supplied only against coupons which shall be bought by the participants on the day of arrival.
The coupons will be available at the venue of Championships. Team managers may contact our food committee members who will be available at the venues.
5.0 MEDICAL SERVICE A first aid station will be established at venue, staffed by the doctors to provide emergency medical assistance during the competitions.
If more sophisticated medical treatment is required or in case of emergency, our volunteers will help the team managers in directing them to the specified medical institutions under the instruction of medical officers. In case of emergency, ambulance will be called at the discretion of the physician.
6.0 WEATHER Weather in Mangaluru in the month of November will be warm and cool at nights. 7.0 Inauguration and Closing Function: Opening Ceremony will be held on 25th of November 5pm Closing Ceremony will be held on 28th of November 3pm 8.0 GUIDELINES TO MANAGERS The following guidelines are to be observed by all team managers and competitors during the championships. A) Entries: All forms should have the seal and signature of the respective state unit Secretary / President. Any corrections, errors and withdrawals should be reported to SFI Management Committee during the team managers meeting. Entry form with DD should be couriered to the organising secretary.
On Line Entry System. SFI is providing the opportunity for all masters to submit their entries “On-line”.
Here is the procedure for the above:
i. Organizing Committee has tied up with SwimIndia for providing Online entry form for the 17th National Masters.
ii. https://sportznxt.quoton.in/template/dt_athlete1.php is the link to the Online Form.
iii. SFI UID card number is compulsory for validation of the form.
iv. Signed and Sealed form from the respective state unit should be uploaded for submission of the entry form.
v. All fields have to be filled for the form to be accepted.
vi. Original sealed and signed form has to be submitted at the venue by the swimmer to collect the Competition ID card form organizing committee.
vii. Payment also can be made online, only after which your form will be accepted by the organizing committee.
😎 Meeting of Team Managers Team Managers meeting for all disciplines will be held at the venue on 25th of November 430pm.
C) Warm Ups: Warm ups will be allowed at the main competition pool and also at the adjoining small swimming pool before the commencement of the swimming sessions (Heat/Finals).
D) Time Trials: All Events will be held on time Trials basis.
E) Victory Ceremonies: Victory Ceremonies will be held. All winners should come and report to victory ceremony area immediately when called. Order of Events: Event will begin at 9am everyday and will run till the completion of all events without break on that day.
Day 1
1. 100 Free Style
2. 50 Breast Stroke
3. 100 Butter Fly
4. 200 IM
5. 4 x 50 MD Relay
Day 2
1. 50 Free Style
2. 100 Back Stroke
3. 100 Breast Stroke
4. 400 Free Style
Day 3
1. 200 Free Style
2. 50 Butter Fly
3. 50 Back Stroke
4. 4 x 50 FS Relay
Important Telephone Numbers:
1. Convenor: Rohit: 9844462077
(M Satish Kumar) (Organising Secretary)

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Fina world Masters 2017
100m freestyle man 25-29

http://www.buddhanet.net/dhammapada/d_buddha.htm

Treasury of Truth (Dhammapada) Chapter 14, The Buddha



Verse 179. The Buddha Cannot Be Tempted

That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?

Explanation: The Buddha’s victory has not been won incorrectly.
No one can turn Buddha’s victory into defeat. Nothing that he
has conquered can return, or pursue him, because his conquest is so
complete: His ken infinite, In what way can you tempt or ensnare him.




Verse 180. The Buddha Cannot Be Brought Under Sway

That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?

Explanation: The Buddha, in whom there is no thirst (tanha)
for grasping to the net that lures, whose ken is infinite, in what
way can you lure him away?




Verse 181. Gods And Men Adore The Buddha

E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.

Explanation: Those noble and wise ones are intent on meditation.
They are bent on conquering defilements - that is achieving Nibbana.
They are mindful; and such enlightened ones are beloved by everyone.




Verse 182. Four Rare Opportunities

Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.

Explanation: It is rare that one is born a human being, in
this cycle of rebirth. It is difficult and rare to get the opportunity
to hear the good teaching, It is, indeed, rare for the birth of a
Buddha to occur.




Verse 183. The Instructions Of The Buddha

Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.

Explanation: Abandoning all evil and purifying one’s
own mind by oneself - this is the Teaching of the Buddha.




Verse 184. Patience Is A Great Ascetic Virtue

Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.

Explanation: Enduring patience is the highest asceticism.
The Buddhas say that imperturbability (Nibbana) is the most supreme.
One is not a renunciate if he hurts another. Only one who does not
harm others is a true saint (samana).




Verse 185. Noble Guidelines

Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.

Explanation: To refrain from finding fault with others; to
refrain from hurting others, to be trained in the highest forms of
discipline and conduct; to be moderate in eating food; to take delight
in solitude; and to engage in higher thought (which is meditation).
This is the Buddha’s Teaching.




Verse 186. Sensual Pleasures Never Satiated

Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.

Explanation: Insatiable are sensual desires. Sensual desires
will not be satisfied even with a shower of gold. The wise knows that
sensual pleasure bring but little satisfaction and much pain.




Verse 187. Shun Worldly Pleasures

Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.

Explanation: The discipline of the Buddha does not even go
after heavenly pleasures. The discipline of the Buddha has his mind
fixed only on the process of ending cravings.




Verse 188. Fear Stricken Masses

Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.

Explanation: Human beings who tremble in fear seek refuge
in mountains, forests, parks, trees, and shrines.




Verse 189. Those Refuges Do Not Help

Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.

Explanation: These are not secure refuges. The are not the
supreme refuge. One who takes refuge in them is not released from
all sufferings.




Verse 190. Seeing Four Noble Truths

But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:

Explanation: If a wise person were to take
refuge in the Buddha, Dhamma and the Sangha, he will observe the four
Noble Truths with high wisdom.




Verse 191. The Noble Path

Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.

Explanation: The four extraordinary realities are suffering;
the arising of suffering; the ending of suffering; the eight-fold
path leading to the ending of suffering.




Verse 192 The Refuge That Ends All Suffering

Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.

Explanation: This refuge in the Triple Refuge is, of course,
totally secure. This is the supreme refuge. Once you take this refuge
you gain release from all your sufferings.




Verse 193. Rare Indeed Is Buddha’s Arising

Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.

Explanation: The Buddha is rare indeed. Such a rare person
is not born everywhere. If such a noble and wise person were born
in a clan, that clan will reap happiness.




Verse 194. Four Factors of Happiness

Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

Explanation: The arising of the Buddha is joyful. The proclamation
of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful
indeed is spiritual practice in harmony.




Verse 195. Worship Those Who Deserve Adoration

Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.

Explanation: Those who have gone beyond apperception ( the
normal way of perceiving the world), who have crossed over grief and
lamentation. They deserve to be worshipped; namely, the Buddhas and
their disciples.



Verse 196. Worship Brings Limitless Merit

They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.

Explanation: One who worships those who have attained imperturbability
and do not tremble or fear, earns much merit. The merit earned by
such a person cannot be measured by anyone.



http://www.buddhanet.net/dhammapada/d_happy.htm



Verse 198. Without Sickness Among The Sick

We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.

Explanation: Among those sick, afflicted by defilements, we,
who are not so afflicted, live happily. Among the sick, we live, unafflicted,
in extreme happiness.


Verse 199. Not Anxious Among The Anxious

We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.

Explanation: Among the anxious men and women, who ceaselessly
exert themselves in pursuit of worldly things. We, who do not make
such a feverish effort to pursue the worldly, live happily. Among
those who seek the worldly, among men who seek pleasure, we live without
seeking pleasure.


Verse 200. Happily They Live - Undefiled

We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.

Explanation: Happily we live, who have no property to worry
about. Feeding on joy we live like deities of the Heaven of radiance.


Verse 201. Happy About Both Victory And Defeat

Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.

Explanation: Victory brings hatred into being. The defeated
person lives in misery. But the person, whose mind is calm and tranquil,
lives happily as he has risen above both victory and defeat.


Verse 202. Happiness Tranquilizes

There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.

Explanation: There is no fire like passion. There is no crime
like anger. There is no pain like the personalized aggregate of phenomena.
There is no higher happiness than the supreme peace.


Verse 203. Worst Disease And Greatest Happiness

Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.

Explanation: The most severe disease is hunger. The worst
of pain is in component things. If this is realistically appreciated,
Nibbana is the highest bliss.


Verse 204. Four Supreme Acquisitions

Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.

Explanation: Of acquisitions, good health is the foremost.
Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy
are the best. The highest bliss is Nibbana.


Verse 205. The Free Are The Purest

Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.

Explanation: He has savoured the taste of solitude. He has
also experienced the flavour of tranquillity arising from the absence
of blemishes. Enjoying the sweetness of the realistic awareness he
is unaffected by blemishes and is bereft of evil.


Verse 206. Pleasant Meetings

So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.

Explanation: Seeing nobles ones is good. Living with them
is always conducive to happiness. Associating with the ignorant is
like keeping company with enemies.


Verse 207. Happy Company

Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.

Explanation: A person who keeps company with the ignorant
will grieve over a long period of time. Association with the ignorant
is like keeping company with enemies - it always leads to grief. Keeping
company with the wise is like a reunion with one’s kinfolk -
it always leads to happiness.


Verse 208. The Good And The Wise

Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.

Explanation: The moon keeps to the path of the stars. In exactly
the same way, one must seek out the company of such noble persons
who are non-fluctuating, endowed with deep wisdom, greatly learned,
capable of sustained effort, dutiful, noble, and are exalted human
beings.

Verse 197. Happiness

We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.

Explanation: Among those who hate, we live without hating,
When they hate we live without hating, We live happily among those
who hate.



http://www.buddhanet.net/dhammapada/d_affect.htm


Treasury of Truth (Dhammapada) Chapter 16, Affection



Verse 209. Admiration of Self-Seekers

One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.

Explanation: Being devoted to what is wrong, not being devoted
to what is right, abandoning one’s welfare, one goes after pleasures
of the senses. Having done so, one envies those who develop themselves.




Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful

Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.

Explanation: Never associate with those whom you like, as
well as with those whom you dislike. It is painful to part company
from those whom you like. It is equally painful to be with those you
dislike.




Verse 211. Not Bound By Ties Of Defilements

Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.

Explanation: Therefore, one must not have endearments; because
separation is painful. For those who are free of bonds there are no
endearments or non-endearments.




Verse 212. The Outcome Of Endearment

From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.

Explanation: From endearment arises sorrow. From endearment
fear arises. For one free of endearment, there is no sorrow. Therefore,
how can there be fear for such a person?




Verse 213. Sorrow And Fear Arise Due To Loved Ones

From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?

Explanation: From affection sorrow arises. From affection
fear arises. To one free of affection there is no sorrow. Therefore,
how can there be fear for such a person?




Verse 214. The Outcome Of Passion

From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?

Explanation: From passion arises sorrow. From passion fear
arises. To one free of passion there is no sorrow, In such a person
how can there be fear?




Verse 215. The Outcome Of Lust

From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?

Explanation: From desire arises sorrow. From desire fear arises.
To one free of desire there is no sorrow. For such a person how can
there be fear?




Verse 216. Sorrow And Fear Arise Due To Miserliness

Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?

Explanation: From craving arises sorrow. From craving fear
arises. To one free of craving there is no sorrow. For such a person
how can there be fear?




Verse 217. Beloved Of The Masses

Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.

Explanation: He is endowed with discipline and insight. He
is firmly established on the laws of righteousness. He speaks the
truth. He looks after his worldly and spiritual responsibilities.
The masses adore that kind of person.




Verse 218. The Person With Higher Urges

One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.

Explanation: In that person a deep yearning for the undefined
- for Nibbana - has arisen. He has already touched it mentally. He
is called a swimmer against the current - an upstream-bound person.
He has already started the process towards Nibbana.




Verse 219. The Fruits Of Good Action

One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.

Explanation: When a person, who has lived away from home for
a long while, returns home safely, his friends, relations and well-wishers
welcome him back.



Verse 220. Good Actions Lead To Good Results

In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.

Explanation: In the same way, when those who have done meritorious
deeds in this world go to the next world, their meritorious actions
welcome them, like relatives welcoming back relatives returning from
a long journey.


http://www.buddhanet.net/dhammapada/d_anger.htm


Verse 222. The Efficient Charioteer

Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.

Explanation: That person who is capable of curbing sudden
anger is like the expert charioteer who restrains a chariot rushing
out of control. That person I describe as a true charioteer. The other
charioteer is a mere holder of the reins.




Verse 223. Four Forms Of Victories

Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.

Explanation: Let anger be conquered by love. Let bad be conquered
by good. Let miserliness be overcome be generosity. Let the liar by
conquered by the truth.




Verse 224. Three Factors Leading To Heaven

Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.

Explanation: Speak the truth. Do not get angry. When asked,
give even a little. These three factors will ensure that you will
reach the deities.




Verse 225. Those Harmless One Reach The Deathless

Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.

Explanation: Those harmless sages, perpetually restrained
in body, reach the place of deathlessness, where they do not grieve.




Verse 226. Yearning For Nibbana

For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.

Explanation: Of those who are perpetually wakeful - alert,
mindful and vigilant - who are given to discipline themselves and
studying day and night, intent upon the attainment of Nibbana, the
taints and cankers get extinguished.




Verse 227. There Is No One Who Is Not Blamed

An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.

Explanation: O’ Atula, This has been said in the olden
days too - it is not just for today. They blame the person who remains
silent. They find fault with the person who talks too much. Even with
the individual who speaks in moderation, they find fault. In this
world there is no one who is not blamed.




Verse 228. No One Is Exclusively Blamed Or Praised

There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.

Explanation: There was never a person who was wholly, totally
and exclusively blamed. Nor was there any time a person who was wholly,
totally and exclusively praised. And, there will never will be such
a person. Even today one cannot find such a person.




Verse 229. Person Who Is Always Praise-Worthy

But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.

Explanation: But those whom the wise praise, after a daily
scrutiny, are persons whose conduct is blameless, who are intelligent,
well endowed with insight and discipline.




Verse 230. Person Who Is Like Solid Gold

Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.

Explanation: A person of distinction is beyond blame or praise
and fault finding - like a coin of pure gold - no one can find fault
with such a person. Deities praise him.




Verse 231. The Person Of Bodily Discipline

Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.

Explanation: Guard against the physical expression of emotions.
Be restraint in physical behaviour. Give up physical misconduct. Practice
wholesome physical behaviour.




Verse 232. Virtuous Verbal Behaviour

Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.

Explanation: Guard against the verbal expression of emotions.
Be restrained in your speech behaviour. Give up speech misconduct.
Practice wholesome speech behaviour.




Verse 233. Discipline Your Mind

Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.

Explanation: Guard against the mental expression of emotions.
Be restrained in the behaviour of your mind. Give up mental misconduct.
Practice wholesome mental behaviour.




Verse 234. Safeguard The Three Doors

Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.

Explanation: The wise are restrained in body. They are restrained
in speech as well. They are also well disciplined in mind. They, who
have safe-guarded the three doors - body, speech and mind - are supremely
restrained.






Verse 221. He Who Is Not Assaulted By Sorrow



Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.


Explanation: Abandon anger. Give up pride fully. Get rid of
all clingings. To that person, who is not attracted to name and form,
and is free of appendages, no suffering befalls.

http://www.buddhanet.net/dhammapada/d_impure.htm


Verse 236. Get Immediate Help

Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.

Explanation: As things are, be a lamp, an island, a refuge
unto yourself. Strive earnestly and diligently and become a wise person.
Bereft of blemishes, devoid of defilements reach the heavenly realm
of the noble ones.




Verse 237. In The Presence Of King Of Death

Even now the end draws near,
to the presence of death you’ve fared.
Along the path’s no place for rest
and waybread you have none.

Explanation: Now, your allotted life span is spent. You have
reached the presence of the king of death (Yama). You do not have
a resting place in between. You do not seem to have provisions for
the road either.




Verse 238. Avoid The Cycle Of Existence

Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
you’ll not return, take flesh, decay.

Explanation: Therefore, become a lamp, an island, a refuge
to your own self. Strive earnestly and become a wise person. Bereft
of blemishes, devoid of defilements, you will not enter the cycle
of birth and decay any more.




Verse 239. Purify Yourself Gradually

Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.

Explanation: Wise persons, moment by moment, little by little,
remove the blemishes off their own selves, just like the smiths removing
impurities off silver.




Verse 240. One’s Evil Ruins One’s Own Self

As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.

Explanation: The rust springing from iron, consumes the iron
itself. In the same way, bad actions springing out of an individual,
destroys the individual himself.




Verse 241. Causes Of Stain

For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.

Explanation: For formulas that have to be memorized, non repetition
is the rust. For houses the neglect of the inmates is the rust. For
complexion non-caring is the rust. For a guard heedlessness is the
rust.




Verse 242. Ignorance Is The Greatest Taint

In mankind, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.

Explanation: For mankind, misconduct is the blemish. For charitable
persons, miserliness is the stain. Evil actions are a blemish both
here and in the here-after.




Verse 243. Ignorance The Worst Taint

More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!

Explanation: Monks, there is a worst blemish than all these
stains. The worst stain is ignorance. Getting rid of this stain become
stainless.




Verse 244. The Shameless Life Is Easy

Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this one’s completely stained.

Explanation: If an individual possesses no sense of shame,
life seems easy for him since he can live whatever way he wants with
no thought whatsoever for public opinion. He can do any destruction
he wishes to do with the skill of a crow. Just as that of the crow,
the shameless person’s life, too, is unclean. He is boastful
and goes ahead utterly careless of others.




Verse 245. For A Modest Person Life Is Hard

But hard the life of a modest one
who always seeks for purity,
who’s cheerful though no braggart,
clean-living and discerning.

Explanation: The life is hard for a person who is modest,
sensitive and inhibited, constantly pursuing what is pure, not attached,
who is not slick and impudent, who is leading a pure life and is full
of insight.




Verse 246. Wrong Deeds To Avoid

In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to another’s partner goes.

Explanation: One day a group of lay disciples who only kept
one precept each, fell into dispute, each of them saying, “It’s
a hard thing I have to do; it’s a hard precept I have to keep.
Going to the Buddha to settle the dispute, the Buddha listened to
what they had to say, and then, without naming a single precept as
of lesser importance, said, “All precepts are hard to keep”.




Verse 247. Precepts The Lay Person Should Follow

Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.

Explanation: A man who is given to taking intoxicating drinks,
uproots himself in this world itself.




Verse 248. These Precepts Prevent Suffering

Therefore friend remember this;
Hard to restrain are evil acts,
don’t let greed and wickedness
down drag you long in dukkha.

Explanation: Evil actions do not have restraint or discipline.
This way, you must appreciate that greed and the evil action of anger
should not be allowed to inflict suffering on you for a long while.




Verse 249. The Envious Are Not At Peace

People give as they have faith,
as they are bright with joyfulness.
Who’s troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.

Explanation: The people give in terms of the faith they have
in the recipient. They give in terms of their pleasure. If one were
to be jealous when they receive, food and drink, he will never attain
tranquillity of mind day or night.




Verse 250. The Unenvious Are At Peace

But who has severed envy’s mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.

Explanation: If someone were to utterly uproot and totally
eradicate this jealousy, and if it is absolutely destroyed, he will,
without any doubt, attain tranquillity day and night.




Verse 251. Craving Is The Worst Flood

There is no fire like lust,
nought seizes like aversion,
unequalled is delusion’s net,
no river’s like to craving.

Explanation: There is no fire life passion. There is no grip
like hatred. There is no net like ignorance. There is no torrent like
craving.




Verse 252. Easy To See Are The Faults Of Others

Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw.

Explanation: The faults of others are clearly observed. But
one’s own faults are difficult to see. A person winnows the fault
of others into prominence, like chaff. He hides his own like the bird-hunter
who conceals himself with leaves and twigs.




Verse 253. Seeing Others’ Faults

Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.

Explanation: There are those who are given to the habit of
observing the fault of others. They deride others constantly. Their
taints keep on thriving, and far away from the state of taintlessness.




Verse 254. Nothing Is Eternal Other Than Nibbana

In skies above there is no path,
no peaceful one’s without,
in manifoldness do folk delight,
Tathagatas are manifold-free.

Explanation: In the skies, there are no footsteps that can
be discerned. In the same way, outside the Buddha-Dhamma there are
no persons who have realized the four Paths and the four Fruits. The
ordinary masses are assailed by worldly hindrances. The Buddhas (Tathagatas)
are not affected by those hindrances.



Verse 255. The Buddha Has No Anxiety

In skies above there is no path,
no peaceful one’s without,
nothing conditioned ever lasts,
no Buddha’s ever shaken.

Explanation: In the skies, there is no footsteps that can
be discerned. In the same way, outside the Buddha-Dhamma there are
no persons who could be described as Samana-bhikkhus. No
component thing is eternal. The Buddha has no agitation or anxiety.





Verse 235. Man At The Door Of Death



Now a withered leaf are you
and now Death’s men draw near,
now you stand at the parting gates
but waybread you have none.


Explanation: Now you are like a withered, yellowed dried leaf.
The first breath of wind will make you fall. Forces of death have
come for you. You are now are death’s door. You do not have any
provision for the road.



http://www.buddhanet.net/dhammapada/d_estab.htm


Verse 257. Firmly Rooted In The Law

Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a ‘Dhamma-holder’s’ called.

Explanation: That wise person, who dispenses justice and judges
others, impartially, without bias, non-arbitrarily, is guarded by
and is in accordance with the Law of Righteousness. Such a person
is described as well established in the Dhamma.




Verse 258. Who Speaks A Lot Is Not Necessarily Wise

Just because articulate
one’s not thereby wise,
hateless, fearless and secure,
a ‘wise one’ thus is called.

Explanation: A person cannot be described as learned simply
because he speaks quite a lot. He who is liberated and secure, non-hating
and fearless is described as a learned person.




Verse 259. Those Who Know Speak Little

Just because articulate
one’s not skilled in Dhamma;
but one who’s heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.

Explanation: One does not become an upholder of the Law of
Righteousness merely because one talks quite a lot. Even if one, though
he has heard only a little, experiences the Dhamma by his body and
is diligent, he is the true upholder of the Dhamma.




Verse 260. Grey Hair Alone Does Not Make An Elder

A man is not an Elder
though his head be grey,
he’s just fully ripe in years,
‘aged-in-vain’ he’s called.

Explanation: One does not become an elder merely because one’s
hair has turned grey. One, who is only old in years, has grown ripe
uselessly.




Verse 261. The Person Full Of Effort Is The True Elder

In whom is truth and Dhamma too,
harmlessness, restraint, control,
he’s steadfast, rid of blemishes,
an ‘Elder’ he is called.

Explanation: All things that men do arise out of the mind.
The words and deeds of men spring from their minds. Sometimes, their
mind are blemished - evil. If they speak or act with an evil mind,
the inevitable result is suffering. Wherever they go, this suffering
will follow them. They cannot shake off this suffering. This is very
much like the wheel of the cart that follows the steps of a draught
bull yoked to the cart. The bull is perpetually bound to it.




Verse 262. Who Gives Up Jealousy Is Good-Natured

Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.

Explanation: Merely because of one’s verbal flourishes,
impressive style of speaking, or the charming presence, a person who
is greedy, envious and deceitful, does not become an acceptable individual.




Verse 263. Who Uproots Evil Is The Virtuous One

But ‘beautiful’ is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.

Explanation: If an individual has uprooted and eradicated
all these evils and has got rid of blemishes, such a person is truly
an acceptable person.




Verse 264. Shaven Head Alone Does Not Make A Monk

By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?

Explanation: Can an individual who does not practice religion,
speaks untruth, and is filled with desire and greed, become an ascetic,
merely because he is shaven-headed?




Verse 265. Who Give Up Evil Is True Monk

All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a ‘Samana’.

Explanation: If an individual were to quell all defilements,
big and small, he is described as an ascetic - a samana.




Verse 266. One Is Not A Monk Merely By Begging Alms Food

Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.

Explanation: No one becomes a monk merely because he begs
others. An individual, though begging , does not become a monk if
he embraces vicious and repulsive beliefs.




Verse 267. The Holy Life Makes a Monk

Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.

Explanation: Who rises above both good and evil and treads
the path of higher discipline, reflecting wisely , that person, indeed,
deserves to be described as a monk.




Verse 268. Silence Alone Does Not Make A Sage

By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.

Explanation: The ignorant person, possessing foolish ways
and seemingly bewildered, may practice silence - the austerities of
the munis. But this does not make him a sage. But the wise person,
like someone holding scales, weighs good and bad and selects what
is noble.




Verse 269. Only True Wisdom Makes a Sage

Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.

Explanation: Weighing what is right and wrong, he shuns evil.
For he is a sage (muni). He is capable of weighing both worlds through
his sagely wisdom.




Verse 270. True Ariyas Are Harmless

By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live
one is called a ‘Noble One’.

Explanation: A person who hurts living beings is not a noble
human being. The wise person, who does not hurt any living being is
called ariya, a noble individual.




Verse 271. A Monk Should Destroy All Passions

Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.

Explanation: These two stanzas are an admonition to the monks
making an effort to reach the state of blemishlessness - Nibbana.
They are asked not to slacken their effort to win liberation by being
content with some achievement which only pave the way to the final
goal.



Verse 272. Blemishes Should Be Given Up To Reach Release

Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.

Explanation: Monks, do not rest content by precepts and rites.
Do not be content with extensive learning, Nor should you feel satisfied
by achieving states of mental trance. Do not rest content with seclusion,
assuring yourself “I have experienced the joy of renunciation
not possible for the ordinary.” Do not slacken your effort until
you have attained Nibbana.





Verse 256. The Just And The Impartial Judge Best



Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.


Explanation: If for some reason someone were to judge what
is right or wrong, arbitrarily, that judgment is not established on
righteousness. But, the wise person judges what is right and what
is wrong discriminately, without prejudice.


https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-142.html
SN 35.142 (S iv 130)

Ajjhattānattahetu Sutta


— The internal cause being nonself —
[ajjhatta+anatta+hetu]


How investigating the causes for the arising of the sense
organs, for which in this case the characteristic of nonself may be
easier to understand, allows a transfer of this understanding to their
case.




Note: info·bubbles on every Pali word



Pāḷi



English




cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?


The eye, bhikkhus, is nonself. The cause and condition for the arising
of the eye are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the eye be self?

sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?


The ear, bhikkhus, is nonself. The cause and condition for the arising
of the ear are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the ear be self?

ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?


The nose, bhikkhus, is nonself. The cause and condition for the arising
of the nose are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the nose be self?

jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?


The tongue, bhikkhus, is nonself. The cause and condition for the
arising of the tongue are themselves nonself. Being produced by what is
nonself, bhikkhus, how could the tongue be self?

kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?


The body, bhikkhus, is nonself. The cause and condition for the arising
of the body are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the body be self?

mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?


The mind, bhikkhus, is nonself. The cause and condition for the arising
of the mind are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the mind be self?

evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttamiti ñāṇahoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.


Seeing thus, bhikkhus, an instructed noble disciple grows disgusted
towards the eye, disgusted towards the ear, disgusted towards the nose,
disgusted towards the tongue, disgusted towards the body, disgusted
towards the mind; being disgusted, he is dispassionate; being
dispassionate, he is liberated; in one who is liberated, there is the
knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the
brahmic life has been lived, what had to be done has been done, there is
nothing else for this state of being.’


https://www.buddha-vacana.org/sutta/anguttara/01/an01-021.html



AN 1.21-30 (A i 5)

Akammaniya Vagga

— Unpliant —

The mind can be our worst enemy or our best friend.



Note: info·bubbles on every Pali word


Pāḷi





21. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·kammaniyaṃ hotī·ti.


English





21. “I don’t envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant.”


22. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī·ti.


22. “I don’t envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant.”


23. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ mahato an·atthāya saṃvattatī·ti.


23. “I don’t envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.”


24. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī·ti.


24. “I don’t envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.”


25. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattatī·ti.


25. “I don’t envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.”


26. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattatī·ti.


26. “I don’t envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.”


27. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattatī·ti.


27. “I don’t envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.”


28. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī·ti.


28. “I don’t envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.”


29. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hotī·ti.


29. “I don’t envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.”


30. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hotī·ti.


30. “I don’t envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.”

https://www.buddha-vacana.org/sutta/anguttara/05/an05-052.html
AN 5.52 (A iii 65)

Akusalarāsi Sutta


— Accumulations of demerit —
[akusala+rāsi]


Speaking rightly, what should be called ‘accumulation of demerit’?




Note: info·bubbles on “underdotted” English words



Pāḷi



English




‘Akusala·rāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno
vadeyya. Kevalo hayaṃ, bhikkhave, akusa·larāsi yadidaṃ pañca nīvaraṇā.
Katame pañca? Kāma·c·chanda-nīvaraṇaṃ, byāpāda-nīvaraṇaṃ,
thina·middha-nīvaraṇaṃ, uddhacca·kukkucca-nīvaraṇaṃ,
vicikicchā-nīvaraṇaṃ. ‘Akusala·rāsī’ti, bhikkhave, vadamāno ime pañca
nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusala·rāsi
yadidaṃ pañca nīvaraṇā ti.


Speaking of ‘accumulations of demerit’,{1} bhikkhus, one speaking rightly would speak of the five hindrances. These, bhikkhus, are truly accumulations of demerit, that is to say the five hindrances. Which five? The hindrance of sensual desire, the hindrance of ill-will, the hindrance of dullness and drowsiness, the hindrance of excitement and worry, and the hindrance of doubt. Speaking of ‘accumulations of demerit’, bhikkhus, one speaking rightly would speak of these five hindrances. These, bhikkhus, are truly accumulations of demerit, that is to say the five hindrances.

https://www.buddha-vacana.org/sutta/anguttara/05/an05-080.html

AN 5.80 (A iii 108)

Anāgatabhaya Sutta

— The Discourse on Future Dangers (4) —
[anāgata+bhaya]

The Buddha reminds the monks that the practice of Dhamma should
not be put off for a later date, for there are no guarantees that the
future will provide any opportunities for practice.



Note: info·bubbles on “underdotted” English words


Pāḷi





“pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ
samuppajjissanti. tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ
pahānāya vāyamitabbaṃ. katamāni pañca?


English




“Monks, these five future dangers, unarisen at present, will arise in
the future. Be alert to them and, being alert, work to get rid of them.
Which five?


“bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā. te
cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti
araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā
vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ
āpajjissanti. idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi
asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things. This, monks,
is the first future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte
kalyāṇakāmā. te piṇḍapāte kalyāṇakāmā samānā riñcissanti
piṇḍapātikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni
pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ
āpajjissanti. idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi
asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wilderness dwellings;
will move to towns, cities, and royal capitals, taking up residence
there and searching out the tip-top tastes with the tip of the tongue.
For the sake of food they will do many kinds of unseemly, inappropriate
things. This, monks,
is the second future danger, unarisen at present, that will arise in
the future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane
kalyāṇakāmā. te senāsane kalyāṇakāmā samānā riñcissanti
rukkhamūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca
anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. idaṃ, bhikkhave, tatiyaṃ
anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo
paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things. This, monks,
is the third future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ
bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti.
bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ
pāṭikaṅkhaṃ: ‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā
saṃkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya
hīnāyāvattissanti’. idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi
asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks
who will live in close association with nuns, female probationers, and
female novices. As they interact with nuns, female probationers, and
female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the grosser offenses, leaving the training, returning to a lower way of life. This, monks,
is the fourth future danger, unarisen at present, that will arise in
the future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ
ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti. ārāmikasamaṇuddesehi
saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ: ‘anekavihitaṃ
sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ
karissanti, pathaviyāpi haritaggepi’. idaṃ, bhikkhave, pañcamaṃ
anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo
paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks
who will live in close association with monastery attendants and
novices. As they interact with monastery attendants and novices, they
can be expected to live intent on storing up all kinds of possessions
and to stake out crops and fields. This, monks,
is the fifth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.


“imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ
samuppajjissanti. tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ
pahānāya vāyamitabban”ti.


“These, monks,
are the five future dangers, unarisen at present, that will arise in
the future. Be alert to them and, being alert, work to get rid of them.”

https://www.buddha-vacana.org/sutta/majjhima/mn118.html

MN 118 (M iii 78)

Ānāpānassati Sutta

{excerpt}

— Mindfulness of the breath —
[ānāpāna+sati]

The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.



Note: info·bubbles on every Pali word


Pāḷi



English





(Ānāpānassati bhāvana)


Santi, bhikkhave, bhikkhū imasmiṃ bhikkhu·saṅghe ānāpānassati·bhāvan·ānuyogam·anuyuttā viharanti.

(The practice of ānāpānassati)



There are, bhikkhus, in this sangha of bhikkhus, some bhikkhus who dwell applying themselves to the bhāvana and practice of ānāpānassati.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā maha·p·phalā hoti mah·ānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjā·vimuttiṃ paripūrenti. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā?

Ānāpānassati, bhikkhus, when cultivated and pursued, [bears] great fruits, great benefits. Ānāpānassati, bhikkhus, when cultivated and pursued, brings the four satipaṭṭhānas to their completude. The four satipaṭṭhānas, when cultivated and pursued, bring the seven bojjhaṅgas to their completude. The seven bojjhaṅgas, when cultivated and pursued, bring vijjā and vimutti to their completude. And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to [bear] great fruits, great benefits?

Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññ·āgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati.


Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ.
Being thus sato he breathes in, being thus sato he breathes out.

Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti. Dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti. Rassaṃ assasantorassaṃ assasāmī’ ti pajānāti. Rassaṃ passasantorassaṃ passasāmī’ ti pajānāti. Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

Breathing
in long he understands: ‘I am breathing in long’. Breathing out long he
understands: ‘I am breathing out long’. Breathing in short he
understands: ‘I am breathing in short’. Breathing out short he
understands: ‘I am breathing out short’.
He
trains himself: ‘feeling the whole kāya, I will breathe in’. He trains
himself: ‘feeling the whole kāya, I will breathe out’. He trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’. He trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.


Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.

He
trains himself: ‘experiencing pīti, I will breathe in’. He trains
himself: ‘experiencing pīti, I will breathe out’. He trains himself:
‘experiencing sukha, I will breathe in’. He trains himself:
‘experiencing sukha, I will breathe out’. He trains himself: ‘perceiving
citta-saṅkhāras, I will breathe in’. He trains himself: ‘perceiving
citta-saṅkhāras, I will breathe out’. He trains himself: ‘calming down
citta-saṅkhāras, I will breathe in’. He trains himself: ‘calming down
citta-saṅkhāras, I will breathe out’.


Citta-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.

He
trains himself: ‘perceiving citta, I will breathe in’. He trains
himself: ‘perceiving citta, I will breathe out’. He trains himself:
‘gladdening citta, I will breathe in’. He trains himself: ‘gladdening
citta, I will breathe out’. He trains himself: ‘concentrating citta, I
will breathe in’. He trains himself: ‘concentrating citta, I will
breathe out’. He trains himself: ‘releasing citta, I will breathe in’.
He trains himself: ‘releasing citta, I will breathe out’.


Anicc·ānupassī assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati. ‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’ ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.

He
trains himself: ‘contemplating aniccā, I will breathe in’. He trains
himself: ‘contemplating aniccā, I will breathe out’. He trains himself:
‘contemplating virāga, I will breathe in’. He trains himself:
‘contemplating virāga, I will breathe out’. He trains himself:
‘contemplating nirodha, I will breathe in’. He trains himself:
‘contemplating nirodha, I will breathe out’. He trains himself:
‘contemplating relinquishment, I will breathe in’. He trains himself:
‘contemplating relinquishment, I will breathe out’.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā


Thus cultivated, bhikkhus, thus pursued, ānāpānassati [bears] great fruits, great benefits.

(Satipaṭṭhānānaṃ pāripūrī)


Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?

(Completude of the Satipaṭṭhānas)



And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to bring the four satipaṭṭhānas to their completude?

Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti, dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti, rassaṃ assasantorassaṃ assasāmī’ ti pajānāti, rassaṃ passasantorassaṃ passasāmī’ ti pajānāti, Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati, kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Kāyesu kāy·aññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu breathing
in long understands: ‘I am breathing in long’, breathing out long
understands: ‘I am breathing out long’., breathing in short understands:
‘I am breathing in short’, breathing out short he understands: ‘I am
breathing out short’,
trains
himself: ‘feeling the whole kāya, I will breathe in’, trains himself:
‘feeling the whole kāya, I will breathe out’, trains himself: ‘calming
down the kāya-saṅkhāras, I will breathe in’, trains himself: ‘calming
down the kāya-saṅkhāras, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I
say, bhikkhus, that it is another body inside the body, that is to say
the in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhuPīti-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati, vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Vedanāsu vedan·āññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu trains
himself: ‘experiencing pīti, I will breathe in’, trains himself:
‘experiencing pīti, I will breathe out’, trains himself: ‘experiencing
sukha, I will breathe in’, trains himself: ‘experiencing sukha, I will
breathe out’, trains himself: ‘perceiving citta-saṅkhāras, I will
breathe in’, trains himself: ‘perceiving citta-saṅkhāras, I will breathe
out’, trains himself: ‘calming down citta-saṅkhāras, I will breathe
in’, trains himself: ‘calming down citta-saṅkhāras, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I say, bhikkhus, that it is another vedanā inside the vedanā, that is to say the thorough manasikāra of in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhuCitta-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati, citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

N·āhaṃ, bhikkhave, muṭṭha·s·satissa a·sampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu trains
himself: ‘perceiving citta, I will breathe in’, trains himself:
‘perceiving citta, I will breathe out’, trains himself: ‘gladdening
citta, I will breathe in’, trains himself: ‘gladdening citta, I will
breathe out’, trains himself: ‘concentrating citta, I will breathe in’,
trains himself: ‘concentrating citta, I will breathe out’, trains
himself: ‘releasing citta, I will breathe in’, trains himself:
‘releasing citta, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I do not speak, bhikkhus, of ānāpānassati for one who looses sati, for one who is not sampajāna. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhuAnicc·ānupassī assasissāmī’ ti sikkhati, ‘Anicc·ānupassī passasissāmī’ ti sikkhati, ‘Virāg·ānupassī assasissāmī’ ti sikkhati, ‘Virāg·ānupassī passasissāmī’ ti sikkhati, ‘Nirodh·ānupassī assasissāmī’ ti sikkhati, ‘Nirodh·ānupassī passasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati, dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

So yaṃ taṃ abhijjhā-domanassaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu trains
himself: ‘contemplating aniccā, I will breathe in’, trains himself:
‘contemplating aniccā, I will breathe out’, trains himself:
‘contemplating virāga, I will breathe in’, trains himself:
‘contemplating virāga, I will breathe out’, trains himself:
‘contemplating nirodha, I will breathe in’, trains himself:
‘contemplating nirodha, I will breathe out’, trains himself:
‘contemplating relinquishment, I will breathe in’, trains himself:
‘contemplating relinquishment, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Whoever has abandoned abhijjhā-domanassa, having seen with paññā, is thoroughly endowed with upekkhā.{1} Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.


Thus cultivated, bhikkhus, thus pursued, ānāpānassati brings the four satipaṭṭhānas to their completude.

(Bojjhaṅgānaṃ pāripūrī)


Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

(Completude of the bojjhaṅgas)



And how, bhikkhus, are the four satipaṭṭhānas cultivated, how are they pursued to bring the seven bojjhaṅgas to their completude?



(1. Kāyānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(1. Starting with the observation of body)



On whatever occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.


(2. Vedanānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(2. Starting with the observation of vedanā)



On whatever occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.


(3. Cittānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(3. Starting with the observation of mind)



On whatever occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.


(4. Dhammānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(4. Starting with the observation of dhammas)



On whatever occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.


Thus cultivated, bhikkhus, thus pursued, the four satipaṭṭhānas brings the seven bojjhaṅgas to their completude.

(Vijjāvimutti)


Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti?

(Vijjā and vimutti)



And how, bhikkhus, are the seven bojjhaṅgas cultivated, how are they pursued to bring vijjā and vimutti to their completude?

Idha, bhikkhave, bhikkhu sati·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Dhammavicaya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Vīriya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Pīti·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Passaddhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Samādhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Upekkhā·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti.


Here, bhikkhus, a bhikkhu develops the sati sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the dhammavicaya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the vīriya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the pīti sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the passaddhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the samādhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the upekkhā sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


This is what the Bhagavā said. Gladdened, the bhikkhus delighted in the Bhagavā’s words.


https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-059.html

SN 22.59 (S iii 66)

Anattalakkhana Sutta


— The characteristic of no-Self —
[anattā·lakkhaṇa]


In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.




Notes:

1) info·bubbles on every Pali word
2)
there is some uncertainty over the declension ending of some words in
the Pali text, but that should not affect the reader’s experience.



Pāḷi



English


Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:


On one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove
at Isipatana. There, he addressed the group of five bhikkhus:


Bhikkhavo ti.

Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:


– Bhikkhus.

– Bhadante, the bhikkhus replied. The Bhagavā said:


Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti.


Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this rūpa would not lend itself to dis·ease, and it could [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’

Vedanā anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:evaṃ me vedanā hotu, evaṃ me vedanā ahosīti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya:evaṃ me vedanā hotu, evaṃ me vedanā ahosīti.

Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’

Saññā bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya:evaṃ me saññā hotu, evaṃ me saññaṃ ahosīti. Yasmā ca kho bhikkhave, saññaṃ anattā, tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya:evaṃ me saññā hotu, evaṃ me saññaṃ ahosīti.

Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’

Saṅkhārā bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu:evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ ahosīti. Yasmā ca kho bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca labbhati saṅkhāresu:evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ ahosīti.

Saṅkhāras, bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’

Viññāṇaṃ bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ ahosīti. Yasmā ca kho bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ ahosīti.

Viññāṇa, bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’

Taṃ kiṃ maññatha, bhikkhave: rūpaṃ niccaṃ aniccaṃ ti?


What do you think of this, bhikkhus: is Rūpa permanent or anicca?


Aniccaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?{1}


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Vedanā niccā aniccā ti?


– No, Bhante.

– Is Vedanā permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Saññā niccā aniccā ti?


– No, Bhante.

– Is Saññā permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Saṅkhārā niccā aniccā ti?


– No, Bhante.

– Are Saṅkhāras permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Viññāṇaṃ niccaṃ aniccaṃ ti?


– No, Bhante.

– Is Viññāṇa permanent or anicca?


Aniccaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ ajjhattaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ yaṃ dūre santike , sabbaṃ rūpaṃn·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


– No, Bhante.

– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

kāci vedanā atīt·ānāgata·paccuppannā ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā vedanān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

kāci saññā atīt·ānāgata·paccuppannā, ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā saññān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Ye keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā saṅkhārān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yaṃ kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ , yaṃ dūre santike sabbaṃ viññāṇaṃn·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati, vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati, viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati. Vimuttasmiṃvimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyāti pajānātī·ti.


Seeing thus, an instructed noble disciple gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.


This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.

Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.


And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.


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