Seven inner reflections that are well worth pursuing.
Pāḷi |
English |
“sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti |
Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit. They gain a footing in the Deathless, have the Deathless as their final end. Which seven? The perception of the unattractive, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful. |
“‘asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā |
‘The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato |
When a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing |
“sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ |
If, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind inclines to the completion of the sexual act, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of the unattractive; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of the unattractive; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. |
‘asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā |
‘The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“‘maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā |
‘The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato |
When a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing |
“sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ |
If, when a monk’s awareness often remains steeped in the perception of death, his mind inclines to fervor for life, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of death; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of death; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. |
‘maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā |
‘The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“‘āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti |
‘The perception of loathsomeness in food, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ |
When a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing |
“sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ |
If, when a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind inclines to craving for flavors, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of loathsomeness in food; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of loathsomeness in food; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. |
‘āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti |
‘The perception of loathsomeness in food, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“‘sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā |
‘The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ |
When a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing |
“sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā |
If, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind inclines to worldly embellishments, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of distaste for every world; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of distaste for every world; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. |
‘sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā |
‘The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā |
‘The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato |
When a monk’s awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing |
“sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ |
If, when a monk’s awareness often remains steeped in the perception of inconstancy, his mind inclines to gains, offerings, & fame, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of inconstancy; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of inconstancy; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. |
‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā |
‘The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“‘anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti |
‘The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ |
When a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword. |
“sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ |
If, when a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is not established in him toward idleness, indolence, laziness, heedlessness, |
‘anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti |
‘The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“‘dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti |
‘The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said? |
dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ |
When a monk’s awareness often remains steeped in the perception of not-self in what is stressful, his heart is devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has transcended pride, is at peace, and is well-released. |
“sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ |
If, when a monk’s awareness often remains steeped in the perception of not-self in what is stressful, his heart is not devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has not transcended pride, is not at peace, and is not well-released, then he should realize, ‘I have not developed the perception of not-self in what is stressful; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. |
“sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā |
But if, when a monk’s awareness often remains steeped in the perception of not-self in what is stressful, his heart is devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has transcended pride, is at peace, and is well-released, then he should realize, ‘I have developed the perception of not-self in what is stressful; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. |
‘dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti |
‘The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said. |
“imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. |
Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit. They gain a footing in the Deathless, have the Deathless as their final end. |
Saraṇānisakka Sutta (SN 55.24) - enhanced translation
In this interesting discourse, the Buddha states that one does
not even have to have gained strong confidence in the Buddha, Dhamma and
Sangha to become a stream-winner at the time of death.
Pāḷi |
English |
kapilavatthunidānaṃ |
[At Kapilavasthu] |
tena kho pana samayena saraṇāni sakko kālaṅkato hoti. so bhagavatā |
Now at that time Sarakaani the Sakyan, who had died, was proclaimed by the Blessed One to be a Stream-Winner, not subject to rebirth in states of woe, assured of enlightenment. |
idha, bhante, saraṇāni sakko kālaṅkato. so bhagavatā byākato: ‘sotāpanno |
[Mahaanaama the Sakyan reported this to the Buddha who said:] “Mahaanaama, a lay-follower who has for a long time taken refuge in the Buddha, the Dhamma and the Sangha — how could he go to states of woe? [And this can be truly said of Sarakaani the Sakyan.] How could he go to states of woe? |
idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti: |
Mahaanaama, take the case of a man endowed with unwavering devotion to the Buddha, declaring ‘He is the Blessed One…,’ the Dhamma… the Sangha… He is joyous and swift in wisdom, one who has gained release. By the destruction of the cankers he has by his own realization gained the cankerless heart’s release, the release through wisdom, in this very life, and abides in it. The man is entirely released from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe. |
idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato |
Take the case of another man. He is endowed with unwavering devotion to the Buddha.. the Dhamma.. the Sangha.. he is joyous and swift in wisdom but has not gained release. Having destroyed the five lower fetters, he is reborn spontaneously where he will attain Nibbaana without returning from that world. That man is entirely released from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe. |
idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato |
Take the case of another man. He is endowed with unwavering devotion to the Buddha.. the Dhamma.. the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters and weakening lust, hatred and delusion, he is a Once-returner, who will return once more to this world and put an end to suffering. That man is entirely freed from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe. |
idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato |
Take the case of another man. He is endowed with unwavering devotion to the Buddha.. the Dhamma.. the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters he is a Stream-Winner, not subject to rebirth in states of woe, assured of enlightenment. That man is entirely freed from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe. |
idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena |
Take the case of another man. He is not even endowed with unwavering devotion to the Buddha.. the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But perhaps he has these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. And the things proclaimed by the Tathaagata are moderately approved by him with insight. That man does not go to the realm of hungry ghosts, to the downfall, to the evil way, to states of woe. |
idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena |
Take the case of another man. He is not even endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But he has just these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. Yet if he has merely faith, merely affection for the Tathaagata, that man, too, does not go to the realm of hungry ghosts, to the downfall, to the evil way, to states of woe. |
ime cepi, mahānāma, mahāsālā subhāsitaṃ dubbhāsitaṃ ājāneyyuṃ, ime cāhaṃ |
Why, Mahaanaama, if these great sal trees could distinguish what is well |
Sati Sutta (SN 47.35) - word by word
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Pāḷi |
EnglishThus I have heard: |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: |
On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove, Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus: |
– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca: |
– Bhikkhus. – Bhaddante promised the bhikkhus. The Bhagavā said: |
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. Katha·ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu |
Bhikkhus, a bhikkhu should remain sato and sampajāna. This is our instruction to you. And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu |
In this way, bhikkhus, a bhikkhu is sato. |
|
Katha·ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. |
And how, bhikkhus, is a Bhikkhu sampajāna? Here, bhikkhus, to a bhikkhu the vedanās arise being known, they persist being known, they pass away being known. The vitakkās arise being known, they persist being known, they pass away being known. The saññās arise being known, they persist being known, they pass away being known. In this way, bhikkhus, a bhikkhu is sampajāna |
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti. |
Bhikkhus, a bhikkhu should remain sato and sampajāna. This is our instruction to you. |
Satthusāsana Sutta (AN 7.83) - word by word
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Pāḷi |
English |
Atha kho āyasmā upāli yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca: |
Once, āyasmā Upāli approached the Bhagavā; having drawn near and paid respect to the Bhagavā, he sat down on one side. Having sat down on onse side, āyasmā Upāli addressed the Bhagavā thus: |
– |
– |
– |
– |
Ye kho tvaṃ, upāli, dhamme jāneyyāsi: ‘ime dhammā ekanta-nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ ti; ekaṃsena, upāli, dhāreyyāsi: ‘eso dhammo eso vinayo etaṃ satthu-sāsana’ nti. |
Of these dhammas, Upāli, of which you may know: ‘These dhammas are utterly conducive to nibbida, to virāga, to nirodha, to upasama, to abhiñña, to sambodhi, to Nibbāna, Upāli, you may definitely hold: ‘This is the Dhamma, this is the Vinaya, this is the instruction of the Teacher’. |
Sekha Sutta (AN 5.89) - without translation
The Buddha reminds us of five things that deteriorate the
practice, which for anyone wishing to progress in the training are
nearly as important to know about, remember and integrate into our
lifestyles as the knowledge of the five standard nīvaraṇas.
1) info·bubbles on “underdotted” words 2) first read AN 6.118 3) the Pali-English Dictionary is available here |
Pañc’ime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathā-vimuttaṃ cittaṃ na paccavekkhati: ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
Pañc’ime, bhikkhave, dhammā sekhassa bhikkhuno a-parihānāya saṃvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathā-vimuttaṃ cittaṃ paccavekkhati. Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno a-parihānāya saṃvattantī ti.
Sekha Sutta (AN 5.90) - enhanced translation
Five attitudes that lead to the deterioration of the practice.
Pāḷi |
English |
Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame pañca? |
These five things, bhikkhus, lead to the deterioration of a bhikkhu under training. Which five? |
Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto |
Here, bhikkhus, a bhikkhu under training is very busy, he has much to do and is intent on what there is to be done; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the first thing that leads to the deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṃ |
Furthermore, bhikkhus, a bhikkhu under training spends the day in insignificant activities; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the second thing that leads to the deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati |
Furthermore, bhikkhus, a bhikkhu under training dwells mixed with householders and wanderers, associating in an unsuitable way with lay people; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the third thing that leads to the deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu akālena gāmaṃ pavisati, atidivā |
Furthermore, bhikkhus, a bhikkhu under training enters the village outside of the proper time, he comes back late; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the fourth thing that leads to the deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā |
Furthermore, bhikkhus, regarding such talks which are austere and help clarifying the mind, that is to say talks on being of few desires, talks on contentedness, talks on seclusion, talks on not keeping company, talks on arousing effort, talks on virtue, talks on concentration, talks on discernment, talks on liberation, talks on the knowledge and vision of liberation, a bhikkhu under training does not get such talks at will, he does not get them without trouble, he does not get them without difficulty; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the fifth thing that leads to the deterioration of a bhikkhu under training. |
Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti. |
These five things, bhikkhus, lead to the deterioration of a bhikkhu under training. |
Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame pañca? |
These five things, bhikkhus, lead to the non-deterioration of a bhikkhu under training. Which five? |
Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto |
Here, bhikkhus, a bhikkhu under training is not very busy, he does not have much to do nor is he intent on what there is to be done; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the first thing that leads to the non-deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṃ |
Furthermore, bhikkhus, a bhikkhu under training does not spend the day in insignificant activities; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the second thing that leads to the non-deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati |
Furthermore, bhikkhus, a bhikkhu under training |
Puna caparaṃ, bhikkhave, sekho bhikkhu na atikālena gāmaṃ pavisati, |
Furthermore, bhikkhus, a bhikkhu under training does not enter the village outside of the proper time, nor does he comes back late; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the fourth thing that leads to the non-deterioration of a bhikkhu under training. |
Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā |
Furthermore, bhikkhus, regarding such talks which are austere and help clarifying the mind, talks on being of few desires, talks on contentedness, talks on seclusion, talks on not keeping company, talks on arousing effort, talks on virtue, talks on concentration, talks on discernment, talks on vimutti, talks on the knowledge and vision of liberation, a bhikkhu under training gets such talks at will, he gets them without trouble, he gets them without difficulty; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the fifth thing that leads to the non-deterioration of a bhikkhu under training. |
Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī ti. |
These five things, bhikkhus, lead to the non-deterioration of a bhikkhu under training. |
Sekha Sutta (MN 53) - enhanced translation
The Buddha asks Ānanda to expound the Sekha Paṭipadā, of which
he gives a surprising version, from which Satisampajañña and Nīvaraṇānaṃ
Pahāna are curiously replaced by a series of seven ‘good qualities’,
and which is illustrated by a telling simile.
Pāḷi |
English |
Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ |
I have heard that: on one occasion the Blessed One |
– Idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ |
– |
Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato |
The Blessed One acquiesced with silence. Sensing his acquiescence, the Kapilavatthu Sakyans got up from their seats, bowed down to him, circumambulated |
– Sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, |
– Lord, the reception hall has been covered all over with felt rugs, seats |
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena |
So the Blessed One, |
Paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho paṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī ti. |
Ananda, speak to the Kapilavatthu Sakyans about the person who follows the practice for one in training. My back aches. I will rest it. |
Evaṃ, bhante ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā |
As you say, lord, Ven. Ananda responded. Then the Blessed One, |
Idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro |
There is the case, Mahanama, where a disciple of the noble ones |
Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako |
And how is the disciple of the noble ones consummate in virtue? There is the case where the |
Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako |
And how does the disciple of the noble ones guard the doors to his sense faculties? There is the case where the |
Manasā |
On |
Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako |
And how does the disciple of the noble ones know moderation in eating? There is the case where the |
Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako |
And how is the disciple of the noble ones devoted to wakefulness? There is the case where a |
Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? |
And how is the disciple of the noble ones endowed with seven qualities? |
(6) Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
|
Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. |
This is how the disciple of the noble ones is endowed with seven qualities. |
Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ |
And how does the disciple of the noble ones obtain at will — without trouble or difficulty — the four jhanas that constitute heightened awareness and a pleasant abiding in the here-&-now? There is the case where, quite |
Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu |
Now, when a disciple of the noble ones |
Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā |
Just as if a hen had eight, ten, or twelve eggs that she covered |
Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ |
In the same way, when a disciple of the noble ones |
Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma aneka-vihitaṃ |
Now when the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he |
Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena |
When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he |
Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ |
When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he enters & remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-and-now. This is his third breaking out, like that of the hen’s chicks from their shells. |
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti |
Now, when the disciple of the noble ones is consummate in virtue, that is a matter of his conduct. When he guards the doors to his sense faculties, that is a matter of his conduct. When he knows moderation in eating, that is a matter of his conduct. When he is devoted to wakefulness, that is a matter of his conduct. When he is endowed with seven qualities, that is a matter of his conduct. When he obtains at will — without trouble or difficulty — the four jhanas that constitute heightened awareness and a pleasant abiding in the here-and-now, that is a matter of his conduct. |
Yañca kho, mahānāma, ariyasāvako… sākāraṃ sauddesaṃ anekavihitaṃ |
When he recollects his manifold past lives… in their modes & details, that is a matter of his clear-knowing. |
Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi. |
This, Mahanama, is called a disciple of the noble ones who is consummate in clear-knowing, consummate in conduct, consummate in clear-knowing & conduct. |
{1} Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā: Khattiyo seṭṭho janetasmiṃ, |
{1} And by the Brahma Sanankumara this verse was said: The noble warrior is the best among people |
Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, |
This verse was well-sung by the Brahma Sanankumara, not ill-sung; |
Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi: |
Then the Blessed One got up and said to Ven. Ananda: |
– |
– |
Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti. |
That is what Ven. Ananda said, and the Teacher approved. Gratified, the Kapilavatthu Sakyans delighted in Ven. Ananda’s words. |
Sekha Sutta (AN 6.31) - without translation
The Buddha explains which are the six dhammas leading to the deterioration of a bhikkhu under training.
1) info·bubbles on “underdotted” words 2) first read AN 6.118 3) the Pali-English Dictionary is available here |
Chay’ime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
Katame cha? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā,
indriyesu aguttadvāratā, bhojane amattaññutā: ime kho, bhikkhave, cha
dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
Chay’ime, bhikkhave, dhammā sekhassa bhikkhuno a-parihānāya saṃvattanti.
Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na
saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā: ime kho,
bhikkhave, cha dhammā sekhassa bhikkhuno a-parihānāya saṃvattanti ti.
93)
Classical Sinhala-සම්භාව්ය සිංහල,
Hong Kong and Overseas Chinese Areas
53)
Classical Japanese-古典的なイタリア語,
106)
Classical Turkish-Klasik Türk,
74)
Classical Mongolian-Сонгодог Монгол,