Itivuttakapāḷi-Book of This Was Said
Date: 2022-12-31T18:30:00+00:00
Publisher: Dhamma Publishers

Khuddakanikāye

In the Minor Collection

Itivuttakapāḷi

Book of This Was Said

A Contemporary Translation

Bhikkhu Mahinda

(Anāgārika Mahendra)

Library of Congress Control Number: 2021918109

Second Edition 2022

ISBN: 978-0-9990781-5-0 – Paperback/Softcover

© 2018, 2022 Dhamma Publishers

Roslindale, MA, USA
itivuttaka@gmail.com

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Cover: Anāthapiṇḍika donating Jetavana to Lord Buddha, Bharhut Stupa, Indian Museum, Kolkata, India

As this is a dhamma book, please treat it with respect. When you no longer need it, please donate it to your local Buddhist Society or local Library. Thank you.

Dedication

To my parents, with deep gratitude

ભૂલો ભલે બીજું બધું, મા-બાપને ભૂલશો નહિ;
અગણિત છે ઉપકાર એના, એ કદી વિસરશો નહિ.

“Bhikkhus, there are two persons that cannot easily be repaid. What two? One’s mother and father. Even if one should carry about one’s mother on one shoulder and one’s father on the other, and [while doing so] should have a life span of a hundred years, live for a hundred years; and if one should attend to them by anointing them with balms, by massaging, bathing, and rubbing their limbs, and they even void their urine and excrement there, one still would not have done enough for one’s parents, nor would one have repaid them. Even if one were to establish one’s parents as the supreme lords and rulers over this great earth abounding in the seven treasures, one still would not have done enough for one’s parents, nor would one have repaid them. For what reason? Parents are of great help to their children; they bring them up, feed them, and show them the world”.       (NDB 2.33)

“Bhikkhus, there are these three things prescribed by the wise, prescribed by good people. What three? (1) Giving is prescribed by the wise, prescribed by good people. (2) The going forth is prescribed by the wise, prescribed by good people. (3) Attending upon one’s mother and father is prescribed by the wise, prescribed by good people. These three things are prescribed by the wise, prescribed by good people”.       (NDB 3.45)

“Mother-father are brahmā, said to be the first teachers;

Worthy of gifts by children, compassionate for offspring”.      (ITI 106)

Gratitude

I take this opportunity to thank all the kalyāṇamittā who have introduced me to the dhammā, helped me understand it, and encouraged me all along. All the dhamma preachers and writers have helped me enormously in learning the multi-faceted dhamma thru their preachings, talks, and writings. The clearly understandable and meaningful dhammā contained herein is due to them – all errors and misunderstandings are mine alone.

Special thanks are due to Venerable Bhikkhu Bodhi who clarified the standard opening, middle, and closing statements as well as jogged me back to reality by reminding me of not having to standardize everything – truly, middle path is the way to go.

My Pāḷi teacher Mr. Mediwake, even while himself being in poor health, meticulously went thru the glossary and helped correct my misunderstandings. Venerable Mahawela Rathanapala provided detailed constructive feedback that resulted in many improvements.

I would like to thank Ms. Samanthi Rambukpotha and her parents Mr. and Mrs. Tillekeratne for their kind dāna by providing their home in Ratemulla, along with all necessities, for a serene environment conducive to meditation and translation. The first draft of this book was completed while I stayed in Ratemulla, Kandy in 2017. The book as printed was finalized while I stayed at Sumathipāla Araña, Kanduboda, Sri Lanka under the tutelage of Bhante Pemāsiri.

Thanks are also due to VRI-India, and in particular to Mr. S. P. Goenka, for their gracious permission to reproduce the CST edition Pāḷi source text in the book. Gratitude is expressed to all the monasteries and meditation centers that have willingly taken on the task of distributing this book.

Mr. Nalin Ariyarathne has done a superlative book and cover design, and thanks are due to Ms. Pooja Gokul for the permission to use the Sanchi Torana sketch in the back cover logo.

May they all share bountifully in the merits of this translation. May all beings share in the merits of this work. May all beings be happy, be peaceful, be liberated.

Sumathipāla Araña, Kanduboda

Sri Lanka

January 2022
itivuttaka@gmail.com

Table of Contents

Dedication

Gratitude

Table of Contents

Guide to Pāḷi Pronunciation

Bibliography and Abbreviations

Introduction

1. Ekakanipāto – Chapter of Ones

2. Dukanipāto – Chapter of Twos

3. Tikanipāto – Chapter of Threes

4. Catukkanipāto – Chapter of Fours

Appendix 1: Sāmāvatī, Māgaṇḍiyā, and Udena

Appendix 2: Noble Lady Khujjuttarā

Appendix 3: Devadatta Thera

Appendix 4: Buddhist Path by Numbered Lists

Epithets of Lord Buddha

Epithets of Nibbāna (in this book)

Epithets of Nibbāna (from CDB 43.1-43)

Epithets of An Arahant

Similes and Metaphors

Pāḷi-English Glossary

List of Books by Bhikkhu Mahinda (Anāgārika Mahendra)

Learn Buddhism App

Guide to Pāḷi Pronunciation

The Pāḷi Alphabet consists of:

Vowels:

- a (as in “cut” or “us”)
- ā (as in “ah” or “art”)
- i (as in “king” or “is”)
- ī (as in “keen” or “eel”)
- u (as in “put”)
- ū (as in “rule” or “boon”)
- e (as in “way” or “end”)
- o (as in “home” or “ox”)

- e and o are long before a single consonant (“me” & “bone”)

- e and o are short before a double consonant (“end” & “ox”)

Consonants:

- Gutturals: k, kh, g, gh, ṅ

- Palatals: c, ch, j, jh, ñ

- Cerebrals: ṭ, ṭh, ḍ, ḍh, ṇ (tongue on roof of mouth)

- Dentals: t, th, d, dh, n (tongue behind upper teeth)

- Labials: p, ph, b, bh, m
- Semivowels: y, r, ḷ, l, v
- Sibilant: s
- Aspirate: h
- Niggahīta: ṃ (like ng in “song”)

- Among the consonants, g is always pronounced as in “good,” c as in “church,” ñ as in “onion”.

- The aspirates – kh, gh, ch, jh, ṭh, ḍh, th, dh, ph, bh – are single consonants pronounced with slightly more force than the non-aspirates, thus th as in “Thomas” (not as in “thin”), ph as in “puff” (not as in “phone”).

- Double consonants are always enunciated separately, thus dd as in “mad dog,” gg as in “big gun.”

- An o and an e always carry a stress; otherwise the stress falls on a long vowel – ā, ī, ū, or on a double consonant, or on ṃ.

(Courtesy Venerables Balangoda Ānanda Maitreya and Bhikkhu Bodhi)

Bibliography and Abbreviations

ACC      Access To Insight (www.accesstoinsight.org).

CDB      Venerable Bhikkhu Bodhi; The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya (Teachings of the Buddha), Wisdom Publications. 2000 Kindle Edition.

CP      Bhikkhu, Mahinda; Cariyāpiṭakapāḷi – Book of Basket of Conduct: A Contemporary Translation, First Edition, Dhamma Publishers. 2022 Kindle Edition.

CST      Chaṭṭha Saṅgāyanā Tipiṭaka 4.0.0.15 Electronic Edition copyright © 1995 Vipassana Research Institute.

See endnote 1 for abbreviations used by CST in Pāḷi text.

DHP      CST Dhammapadapāḷi.

DPPN      Malalasekera, G. P; Dictionary of Pāḷi Proper Names (Online Version: http://www.aimwell.org/DPPN/index.html).

GDB      Venerable Nyanaponika Thera and Hecker, Hellmuth; Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy (Teachings of the Buddha), Wisdom Publications. 2003 Kindle Edition.

ITI      Bhikkhu, Mahinda; Itivuttakapāḷi – Book of This was Said: A Contemporary Translation, Second Edition, Dhamma Publishers. 2022 Kindle Edition.

ITI-I      Ireland, John D.; Udāna: Inspired Utterances of the Buddha & Itivuttaka: The Buddha’s Sayings; BPS 2007 (2-in-1 PDF Edition).

ITI-T      Venerable Ṭhānissaro Bhikkhu; Itivuttaka: This Was Said by the Buddha (https://www.accesstoinsight.org/tipitaka/kn/iti/index.html)

LDB      Walshe, Maurice; The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (Teachings of the Buddha), Wisdom Publications. 1987, 1995 Kindle Edition.

MLDB      Venerable Bhikkhu Bodhi; The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya (Teachings of the Buddha), Wisdom Publications. 2005 Kindle Edition.

NDB      Venerable Bhikkhu Bodhi; The Numerical Discourses of the Buddha: A Complete Translation of the Aṅguttara Nikāya (Teachings of the Buddha), Wisdom Publications. 2012 Kindle Edition.

Sn-B      Venerable Bhikkhu Bodhi; The Suttanipāta: An Ancient Collection of the Buddha’s Discourses Together with Its Commentaries (Teachings of the Buddha), Wisdom Publications. 2017 Kindle Edition.

TB&V      Bhikkhu, Mahinda; Theravāda Buddhism and Vegetarianism: A Review and Study Guide, Second Edition, Dhamma Publishers. 2022 Kindle Edition.

THAG      Bhikkhu, Mahinda; Theragāthāpāḷi – Book of Verses of Elder Bhikkhus: A Contemporary Translation, Second Edition, Dhamma Publishers. 2023 Kindle Edition.

THIG      Bhikkhu, Mahinda; Therīgāthāpāḷi – Book of Verses of Elder Bhikkhunis: A Contemporary Translation, Second Edition, Dhamma Publishers. 2022 Kindle Edition.

UD      Bhikkhu, Mahinda; Udānapāḷi – Book of Inspired Utterances: A Contemporary Translation, Dhamma Publishers. 2022 Kindle Edition.

Online Dictionaries

DICT-P       (1) PTS Pāḷi-English Dictionary–http://dsal.uchicago.edu/dictionaries/pali/

DICT-S       (2) Sanskrit–http://andhrabharati.com/dictionary/sanskrit/index.php#ws-1

DICT-W       (3) Wisdom Library–http://www.wisdomlib.org/

Introduction

The present book, Itivuttaka, belongs to the Khuddaka Nikāya of the Sutta Piṭaka of the Pāḷi Tipiṭaka. Tipiṭaka literally means three heaps/collections/baskets, consisting of Sutta Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka.

Sutta Piṭaka is a collection of the suttā or discourses given by Lord Buddha and his eminent disciples. Vinaya Piṭaka is a collection of the rules and regulations by which the Saṅghā is to monitor and regulate itself and maintain the purity. Abhidhamma Piṭaka is a collection of topics and indices to codify and remember the Teaching.

Sutta Piṭaka is further divided into five Nikāyā or collections, depending on a common characteristic, be it the size of the discourse (Dīgha Nikāya and Majjhima Nikāya), the theme (Saṃyutta Nikāya), or the number of things mentioned therein (Aṅguttara Nikāya). Then there were discourses or collections thereof which were put into a basket named Khuddaka Nikāya, literally the Minor Collection, but which, by size, is the largest among the five Nikāyā.

Dīgha Nikāya

Collection of Long Discourses

Majjhima Nikāya

Collection of Middle Discourses

Saṃyutta Nikāya

Collection of Thematic Discourses

Aṅguttara Nikāya

Collection of Numerical Discourses

Khuddaka Nikāya

Collection of Minor Discourses

In Khuddaka Nikāya, there are a number of books including Itivuttaka, the subject of this translation.

Notes on Pāḷi Text

Various books in the Khuddaka Nikāya, verily in all of Sutta Piṭaka, belong to different strata when they were compiled or added to the Pāḷi canon. Evidently Itivuttaka belongs to an older stratum, likely the oldest.

CST AN 7.68 and MN 22.238 (NDB 7.68 and MLDB 22.10 Alagaddūpama Sutta, respectively) provide an early classification of the Dhamma literature, given by Lord Buddha himself: “... suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ ...”. NDB 7.68 translates this as “... discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and questions-and-answers ...” while MLDB 22.10 Alagaddūpama Sutta translates it as “discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions”. I prefer “this was said” instead of “quotations” or “sayings”. Thus, at least the term itivuttakaṃ itself goes as far back as Lord Buddha, though it wasn’t defined anywhere until formally defined by the commentaries much later. However, I would argue that if the term was included in the Buddha vacana and there was also a collection named on the term at the same time, then the term needs no definitions – formally or otherwise. Therein lies the problem: until the recitals at the first council (after Lord Buddha’s mahāparinibbāna), there weren’t any authorized by the Saṅghā collections per-se. But I strongly suspect that this term and this unauthorized by the Saṅghā collection came into being at the same time (i.e. during Lord Buddha’s lifetime), especially since lay teachers were teaching the Buddha vacana prefacing them with the words “itivuttaka”, otherwise there is no reason to coin this term since itivuttaka as a term is largely unknown outside of the Itivuttaka Collection (except when itivuttaka itself is quoted in other collections) and as far as we know, has no counterpart in any of the contemporaneous Indic spiritual literature. Further, Itivuttaka Collection (this book) is identical with geyyaṃ (mixed prose and verse) and really doesn’t need a new, separate term. The term must have originated because lay teachers were using the term to inform the audience that these are the words of the Buddha, thus lending the necessary credibility and genuineness to what they were teaching.

According to the Itivuttaka Aṭṭhakathā, these suttā were preached by Lord Buddha at Kosambī. Noble lady Khujjuttarā (see “Appendix 2: Khujjuttarā”) would be in the audience. When she returned to the palace every evening, she would repeat them to the five hundred women of King Udena's palace, chief of whom was the famous Queen Sāmāvatī (see “Appendix 1: Queen Sāmāvatī”). In order to emphasize to her audience the fact that she was repeating Lord Buddha's words and not her own, she prefaced each sutta with the phrase “Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ”. Because these discourses were all preached at Kosambī, there was no need to specify the place of their preaching, hence the standard formula "Ekaṃ samayaṃ Bhagavā Kosambiyaṃ viharati" was omitted (see the insightful Introduction in ITI-T).

A question that would naturally arise is even if Khujjuttarā was co-terminus with Lord Buddha, what is the certainly that these suttā were collected at that time and not compiled, modified, or added later on. The answer to this is that Itivuttaka has some of the most ancient and archaic forms of words and usages of the Pāḷi language one would encounter in the Sutta Piṭaka. Some suttā can also be found in other Nikāyā such as Saṃyutta Nikāya and Aṅguttara Nikāya. This linguistic evidence provides additional confidence that this book belongs to a very early stratum in the Sutta Piṭaka.

Notes on Translation

Since the language and usage is so ancient and archaic, it is but natural that over the interceding two-and-a-half millennia, first in verbal transmissions and later in manuscript transmissions, inconsistencies and spelling mistakes would creep in. Additionally, the meaning of the words, their usage, and language itself would change and we see all of this reflected in the Commentary on Itivuttaka. However, I have not attempted any linguistic or grammatical comparison or analysis in this book and have largely gone with translating the CST edition, except when an alternate version from a different source (as provided in the CST source) made better sense. In most cases, such information can be gleaned from the endnotes.

I have not been overly concerned with the commentarial exegesis except when the translation was problematic and I had to resort to commentary to understand how the commentator understood the meaning. Even then, as mentioned above, meanings were not always clear and I had to translate in accordance with my understanding of the dhamma.

I have compared my translation with the Venerable Ṭhānissaro Bhikkhu (ITI-T) translation and with John D. Ireland (ITI-I) translation. Whenever I found a similar verse or Sutta in another work, I have also checked my translation with that work such as CDB or NDB. All such information can be gathered from the endnotes.

This leaves us with a few technical things to be noted.

1. I have NOT translated Buddha, Tathāgata, Arahant, Dhammā, Saṅghā, Nibbāna, Bhikkhu, Bhikkhuni, Brahma, Brāhmaṇā, Devā, Devatā, and Kamma (and their derivations) except as noted in glossary and/or endnotes.

1. While Buddha has not been translated, sammāsambuddho and derivatives are translated as “rightly self-enlightened”; and abhisambuddho and derivatives are translated as “fully awakened”.

2. Dhamma/Dhammā, when translated, has been translated as quality, nature, or phenomenon.

3. Kamma/kammā, when translated, has been translated as work (sutta 79 and verse 160: kammārāmo, kammarato, kammārāmatamanuyutto).

4. Terms related to “yoga” which were translated as “fetters” in the first edition have been translated in this edition as “bonds”.

5. Terms related to “attha” have been translated as follows:

- “goal” (anuppattasadattho, attho, atthaṅgato, brahmaññatthaṃ, brahmaññatthañca, sāmaññatthaṃ, sāmaññatthañca, uttamatthassa),

- “meaning” (attho, etamatthaṃ, etamatthañca, sātthaṃ),

- “benefit” (atthaṃ, atthāya, atthe, attho, cattho, atthābhisamayā),

- “non-benefit” (anatthāya),

- “reason” (atthavasaṃ, atthavasikā, etamatthañca),

- “bringer of calamity” (anatthajanano), or

- without explicit translation (abhiññatthaṃ, abhiññatthañceva, atthassa, janakuhanatthaṃ, janalapanatthaṃ, kaṭṭhatthaṃ, nittharaṇatthāya, pahānatthaṃ, pariññatthaṃ, pariññatthañcā).

2. Many verses of this book also appear in Nettippakaraṇapāḷi, Mahāniddesapāḷi, Cūḷaniddesapāḷi, Peṭakopadesapāḷi, Paṭisambhidāmaggapāḷi, and others but I have not provided those references. Interested reader can find such references using the inbuilt “Search -> Word” function in the CST electronic edition.

3. Sometimes I have translated ca simultaneously as both and & too in the same verse, if it made better reading sense. Sometimes I have added and but I must admit I have not been systematic in doing so.

4. Both Pāḷi text in Roman Diacritics as well as the English translations are provided in this book so it is easy for interested readers to compare them. I struggled whether I should (a) have no Pāḷi text, (b) provide Pāḷi and English on recto-verso pages, or (c) keep it as it is right now. I finally chose the arrangement as presented in this book.

Verses are translated so that the padā (parts of the verses) and translations are located in the same place, as far as possible but not always. For example:

V1      ”Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

T1      “Greedy because of greed, beings go to bad destinations;

Having fully understood that greed, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

Here, the Pāḷi source and translation are matching up by pada so this is helpful for those interested in comparing translations, comparing source and translation, or simply learning Pāḷi.

However, many a times this makes for an awkward translation and doesn’t retain the flair but that is the price one pays for fidelity to the received text. To alleviate this, and especially when the translation is on the verge of becoming non-sensical, I have supplied missing or additional words in square brackets [] and in rare cases, I have placed a pronoun like I when needed. In very rare cases, I have reorganized the translation to bring out the intended meaning.

5. Another point reader should keep in mind is that in Pāḷi, several times, a sentence crosses the boundary of a verse and spills over into next verse or next several verses. In such a case, please read several verses together to get the meaning.

6. Prose has been translated without regard to positional placing and common English idiom has been used.

7. I have chosen to translate ALL text, as it appears in the CST version, except for the recensions. While this might lead to some repetition, it will also allow the reader to read each sutta as and when she wants to without loss of continuity and having to refer back to some other sutta for the elided portions.

8. A full Pāḷi-English glossary that provides both original and deconstructed Pāḷi terms and their English translations will help the reader understand how Pāḷi words are constructed and what each constituent word means.

9. As far as the numbering of the suttā and the verses goes, the scheme’s as follows:

1.1.1      (1) Lobhasuttaṃ – Greed

The bulleted list shows the <chapter>.<section>.<sutta> and the number following that in round brackets () shows the continuous sequential number of the sutta, irrespective of chapter and section. The verses are numbered continuously. There are a total of 112 suttā and 270 verses in the Itivuttaka.

10. I have added the meaning or translation of the Sutta name in round brackets () but the reader should keep in mind that these meanings or translations are highly conjectural and subjective.

11. Since this is an English translation, all the references provided are to the contemporary English translations so that it’s easy for the reader to follow up the references provided and deepen their understanding.

12. Copious information is provided in the endnotes and appendices for those readers curious about the background. In the information quoted from DPPN, for the sake of brevity, references to Pāḷi sources have been removed (and replaced by references to contemporary English translations, as far as references can be tracked). I have also added the verse cross-references in the DPPN info. The DPPN source is from the online edition.

I have added the “Note:” information in the endnotes and appendices.

13. “Appendix 4: Buddhist Path by Numbered Lists” contains all the numbered lists referenced in this book. Readers are requested to consult it for any questions.

14. A note on the punctuation and quotation style – I have chosen to keep all punctuation outside the quotation marks, so I have used the UK style (“.) rather than the US style (.”).

What’s new in this Edition

This is a completely reworked edition, with numerous grammatical and textual changes to the entire book. Many Pāḷi terms have been modified and now they have been standardized across all the translations I have authored.

All the DPPN information presented herein has been updated from the online DPPN source, which also has the diacritical marks.

A few new topics have been added, viz:

1. “Appendix 4: Buddhist Path by Numbered Lists”

2. “Epithets of Arahant”

I hope this translation is helpful for those looking to understand the teachings and how to go about practicing them. If this translation inspires even one reader to live by these ideals, then this translation would have served, indeed well-served, it’s purpose.

Namo tassa bhagavato arahato sammāsambuddhassa

Veneration to the Blessed One, Arahant, Rightly Self-Enlightened

Khuddakanikāye – In the Minor Collection [1]

Itivuttakapāḷi – Book of This Was Said [2]

1. Ekakanipāto – Chapter of Ones

.1 Paṭhamavaggo – First Section

.1.1 (1) Lobhasuttaṃ – Greed Sutta [3]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V1 “Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return. Which one nature? Greed, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke. There this is what was said –

T1 “Greedy because of greed, beings go to bad destinations;

Having fully understood that greed, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”. [4]

This too is the meaning of what was said by the Blessed one, thus I heard. First.

.1.1 (2) Dosasuttaṃ – Hate Sutta [5]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Dosaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V2 “Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return. Which one nature? Hate, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke. There this is what was said –

T2 “Hateful because of hate, beings go to bad destinations;

Having fully understood that hate, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

.1.1 (3) Mohasuttaṃ – Delusion Sutta [6]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mohaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V3 “Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return. Which one nature? Delusion, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke. There this is what was said –

T3 “Deluded because of delusion, beings go to bad destinations;

Having fully understood that delusion, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

.1.1 (4) Kodhasuttaṃ – Anger Sutta [7]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Kodhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V4 “Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return. Which one nature? Anger, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke. There this is what was said –

T4 “Angry because of anger, beings go to bad destinations;

Having fully understood that anger, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

.1.2 (5) Makkhasuttaṃ – Mercilessness Sutta [8]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Makkhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V5 “Yena makkhena makkhāse [makkhitāse (syā.)], sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return. Which one nature? Mercilessness, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke. There this is what was said –

T5 “Smeared with mercilessness, beings go to bad destinations;

Having fully understood that mercilessness, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

.1.3 (6) Mānasuttaṃ – Conceit Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mānaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V6 “Yena mānena mattāse, sattā gacchanti duggatiṃ;

Taṃ mānaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return. Which one nature? Conceit, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke. There this is what was said –

T6 “Intoxicated because of conceit, beings go to bad destinations;

Having fully understood that conceit, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

.1.4 (7) Sabbapariññāsuttaṃ – Completely Knowing All Sutta [9]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V7 “Yo sabbaṃ sabbato ñatvā, sabbatthesu na rajjati;

Sa ve sabbapariññā [sabbaṃ pariññā (syā. pī.)] so, sabbadukkhamupaccagā”ti [sabbaṃ dukkhaṃ upaccagāti (syā.), sabbadukkhaṃ upaccagāti (pī. aṭṭha.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing All, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing All, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T7 “Having understood All everywhere, not impassioned by anything;

Certainly having fully known All, he lets all the suffering pass by”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

.1.5 (8) Mānapariññāsuttaṃ – Completely Knowing Conceit Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mānaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V8 “Mānupetā ayaṃ pajā, mānaganthā bhave ratā;

Mānaṃ aparijānantā, āgantāro punabbhavaṃ.

V9 “Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhaye;

Te mānaganthābhibhuno, sabbadukkhamupaccagu”nti [sabbadukkhaṃ upaccagunti (pī.), sabbaṃ dukkhaṃ upaccagunti (aṭṭhakathā)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing conceit, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing conceit, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T8 “Possessed by conceit this generation, bonded by conceit, delights in becoming;

One who doesn’t completely know conceit, comes back to further becoming.

T9 “Those having abandoned conceit, fully-freed with full ending of conceit,

Conquering the bond of conceit, they overcome all suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

.1.6 (9) Lobhapariññāsuttaṃ – Completely Knowing Greed Sutta [10]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Lobhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Lobhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V10 “Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing greed, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing greed, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T10 “Greedy because of greed, beings go to bad destinations;

Having fully understood that greed, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

.1.7 (10) Dosapariññāsuttaṃ – Completely Knowing Hatred Sutta [11]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dosaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dosañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V11 “Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing hatred, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing hatred, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T11 “Hateful because of hatred, beings go to bad destinations;

Having fully understood that hatred, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Paṭhamo vaggo niṭṭhito. – First Section is finished.

Tassuddānaṃ – [12]

Rāgadosā atha moho, kodhamakkhā mānaṃ sabbaṃ;

Mānato rāgadosā puna dve, pakāsitā vaggamāhu paṭhamanti. [13]

Therefore said [contents] ––

Lust-hate and delusion, anger-mercilessness conceit All;

Conceit and lust-hate again two, are explained in first section.

.2 Dutiyavaggo – Second Section

.2.1 (11) Mohapariññāsuttaṃ – Completely Knowing Delusion Sutta [14]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mohaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mohañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V12 “Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing delusion, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing delusion, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T12 “Deluded because of delusion, beings go to bad destinations;

Having fully understood that delusion, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

.2.2 (12) Kodhapariññāsuttaṃ – Completely Knowing Anger Sutta [15]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kodhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kodhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V13 “Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing anger, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing anger, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T13 “Angry because of anger, beings go to bad destinations;

Having fully understood that anger, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

.2.3 (13) Makkhapariññāsuttaṃ – Completely Knowing Mercilessness Sutta [16]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Makkhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Makkhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V14 “Yena makkhena makkhāse, sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing mercilessness, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering. Indeed bhikkhus, fully knowing mercilessness, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”.

For this meaning Blessed One spoke. There this is what was said –

T14 “Merciless because of mercilessness, beings go to bad destinations;

Having fully understood that mercilessness, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

.2.4 (14) Avijjānīvaraṇasuttaṃ – Hindrance of Ignorance Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nāhaṃ, bhikkhave, aññaṃ ekanīvaraṇampi samanupassāmi yena [yenevaṃ (?)] nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, avijjānīvaraṇaṃ [avijjānīvaraṇena (?)]. Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V15 “Natthañño ekadhammopi, yenevaṃ [yeneva (sī. pī. ka.)] nivutā pajā;

Saṃsaranti ahorattaṃ, yathā mohena āvutā.

V16 “Ye ca mohaṃ pahantvāna, tamokhandhaṃ [tamokkhandhaṃ (sī. syā. pī.)] padālayuṃ;

Na te puna saṃsaranti, hetu tesaṃ na vijjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I don’t see any other hindrance, covered by which hindrance this generation for a long time continues running thru and wandering-on, just this, bhikkhus, the hindrance of ignorance. Bhikkhus, covered by the hindrance of ignorance, this generation for a long time continues running thru and wandering-on”. [17]

For this meaning Blessed One spoke. There this is what was said –

T15 “There isn’t any other nature, covered with which this generation;

Wanders-on for a long time, [when] covered by delusion.

T16 “Those having abandoned delusion, shatter the aggregate of darkness;

They don’t again wander-on, cause for them [for wandering] is not seen”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

.2.5 (15) Taṇhāsaṃyojanasuttaṃ – Fetter of Craving Sutta [18]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nāhaṃ, bhikkhave, aññaṃ ekasaṃyojanampi samanupassāmi yena [yenevaṃ (syā.)] saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, taṇhāsaṃyojanaṃ [taṇhāsaṃyojanena (?)]. Taṇhāsaṃyojanena hi, bhikkhave, saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V17 “Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ [itthambhāvaññathābhāvaṃ (syā.)], saṃsāraṃ nātivattati.

V18 “Etamādīnavaṃ [evamādīnavaṃ (sī. pī. ka.)] ñatvā, taṇhaṃ [taṇhā (sī. ka.)] dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I don’t see any other fetter, yoked by which fetter beings for a long time continue running thru and wandering-on, just this, bhikkhus, the fetter of craving. Bhikkhus, yoked by the fetter of craving, beings for a long time continue running thru and wandering-on”.

For this meaning Blessed One spoke. There this is what was said –

T17 “With craving as the shadow, a man has round of existences for long-time;

Becoming here, becoming there, doesn’t go beyond round of existences.

T18 “Having understood this danger, [that] craving originates suffering;

Craving-less, unclinging, mindful bhikkhu should live gone-forth life”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

.2.6 (16) Paṭhamasekhasuttaṃ – First [on] Training Sutta [19]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato ajjhattikaṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, yoniso manasikāro. Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V19 “Yoniso manasikāro, dhammo sekhassa bhikkhuno;

Natthañño evaṃ bahukāro, uttamatthassa pattiyā;

Yoniso padahaṃ bhikkhu, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, for a trainee bhikkhu, mentally unreached [Nibbāna], dwelling with an aspiring mind for unsurpassed refuge from bonds [Nibbāna], among internal factors I don’t see any other factor as helpful as this bhikkhus: appropriately attending mentally. Bhikkhus, appropriately attending mentally, bhikkhu abandons unwholesome and develops wholesome”.

For this meaning Blessed One spoke. There this is what was said –

T19 “Appropriately mentally attending the phenomena, for a trainee bhikkhu;

Nothing else is very helpful thus, to reach the highest goal;

Appropriately energetic bhikkhu, reaches the end of suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

.2.7 (17) Dutiyasekhasuttaṃ – Second [on] Training Sutta [20]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato bāhiraṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V20 “Kalyāṇamitto yo bhikkhu, sappatisso sagāravo;

Karaṃ mittānaṃ vacanaṃ, sampajāno patissato;

Pāpuṇe anupubbena, sabbasaṃyojanakkhaya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, for a trainee bhikkhu, mentally unreached [Nibbāna], dwelling with an aspiring mind for unsurpassed refuge from bonds [Nibbāna], among external factors I don’t see any other factor as helpful as this bhikkhus: good friendship. Bhikkhus, having a good friend, bhikkhu abandons unwholesome and develops wholesome”.

For this meaning Blessed One spoke. There this is what was said –

T20 “Having a good friend, a bhikkhu, reverential and respectful to him;

Doing friend’s words, clearly knowing, fully mindful;

Reaches gradually, the ending of all fetters”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

.2.8 (18) Saṅghabhedasuttaṃ – Division of the Saṅgha Sutta [21]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamo ekadhammo? Saṅghabhedo. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ bhaṇḍanāni ceva honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V21 “Āpāyiko nerayiko, kappaṭṭho saṅghabhedako;

Vaggārāmo adhammaṭṭho, yogakkhemā padhaṃsati [yogakkhemato dhaṃsati (syā. pī.), yogakkhemā vimaṃsati (sī. ka.)];

Saṅghaṃ samaggaṃ bhetvāna [bhitvāna (sī. ka.), bhinditvā (cūḷava. 354; a. ni. 10.39)], kappaṃ nirayamhi paccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, one phenomenon arising in the world, arises for the non-welfare of many, non-happiness of many, non-benefit of many people, for the non-welfare and suffering of devā and humans. Which one phenomenon? Division of the Saṅgha. Indeed in the divided Saṅgha, bhikkhus, there are mutual quarrels, mutually abusive language is used, mutual cliques get created, and mutual giving-up on each other happens too. Therein non-glad ones are non-reconciled, and for some glad ones gladness is altered [to non-gladness]”.

For this meaning Blessed One spoke. There this is what was said –

T21 “Destined for state of woe, hell, for an eon, divider of the Saṅgha;

Fond of division, unestablished in Dhamma, fully demolishes the refuge from bonds [Nibbāna];

Having divided unity of the Saṅgha, he is cooked in the hell for an eon”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

.2.9 (19) Saṅghasāmaggīsuttaṃ – Union of the Saṅgha Sutta [22]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamo ekadhammo? Saṅghasāmaggī. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ bhaṇḍanāni honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V22 “Sukhā saṅghassa sāmaggī, samaggānañcanuggaho;

Samaggarato dhammaṭṭho, yogakkhemā na dhaṃsati;

Saṅghaṃ samaggaṃ katvāna, kappaṃ saggamhi modatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, one phenomenon arising in the world, arises for the welfare of many, happiness of many, benefit of many people, welfare, and happiness of devā and humans. Which one phenomenon? Union of the Saṅgha. Indeed in the united Saṅgha, bhikkhus, there are no mutual quarrels, no mutually abusive language is used, no mutual cliques get created, and no mutual giving-up on each other happens too. Therein non-glad ones are reconciled, and for glad ones gladness is much multiplied”.

For this meaning Blessed One spoke. There this is what was said –

T22 “Pleasant is the unity of the Saṅgha, and assistance of those living in unity;

Delighting in unity, established in Dhamma, does not demolish the refuge from bonds [Nibbāna];

Having united the Saṅgha, rejoices in the heaven for an eon”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

.2.10 (20) Paduṭṭhacittasuttaṃ – Polluted Mind Sutta [23]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi cāyaṃ samaye puggalo kālaṅkareyya yathābhataṃ nikkhitto evaṃ niraye’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, paduṭṭhaṃ. Cetopadosahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V23 “Paduṭṭhacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

V24 “Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Nirayaṃ upapajjeyya, cittaṃ hissa padūsitaṃ.

V25 “Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopadosahetu hi, sattā gacchanti duggati”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Here, bhikkhus, for some person with polluted mind, having completely understood his mind with my mind, I know – ‘If this person dies at this time, he will be placed in hell as if carried there’. For what cause? Because his mind is polluted bhikkhus. Indeed because of the polluted mind, some beings here after the breakup of body and death, arise in a state of woe, bad destination, lower realm, hell”.

For this meaning Blessed One spoke. There this is what was said –

T23 “Having understood the polluted mind, of some person here;

For this reason it was declared, by Lord Buddha near the bhikkhus. [24]

T24 “At this time, if this person dies;

Arises in hell, one whose mind is polluted.

T25 “As if having taken and placed [there], just so that way;

Because of polluted mind, beings go to bad destinations”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Dutiyo vaggo niṭṭhito. – Second Section is finished.

Tassuddānaṃ –

Moho kodho atha makkho, vijjā taṇhā sekhaduve ca;

Bhedo sāmaggipuggalo [mohakodha atha makkhāgato, mūhā kāmasekkhaduve; bhedasāmaggapuggalo ca (sī. ka.) mohakodhā atha makkho mohakāmā sekkhā duve; bhedamodā puggalo ca (syā. pī.)], vaggamāhu dutiyanti vuccatīti.

Therefore said [contents] ––

Delusion anger and mercilessness, knowledge craving two of trainings too;

Division-Union-Person, is called the second section.

.1 Tatiyavaggo – Third Section

.1.1 (21) Pasannacittasuttaṃ – Glad Mind Sutta [25]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi cāyaṃ samaye puggalo kālaṃ kareyya yathābhataṃ nikkhitto evaṃ sagge’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, pasannaṃ. Cetopasādahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V26 “Pasannacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

V27 “Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Sugatiṃ upapajjeyya, cittaṃ hissa pasāditaṃ.

V28 “Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopasādahetu hi, sattā gacchanti suggati”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Here, bhikkhus, for some person with glad mind, having completely understood his mind with my mind, I know – ‘If this person dies at this time, he will be placed in heaven as if carried there’. For what cause? Because his mind is glad bhikkhus. Indeed because of the glad mind, some beings here after the breakup of body and death, arise in good destination, heaven world”.

For this meaning Blessed One spoke. There this is what was said –

T26 “Having understood the glad mind, of some person here;

For this reason it was declared, by Lord Buddha near the bhikkhus. [26]

T27 “At this time, if this person dies;

Arises in good destination, one whose mind is glad.

T28 “As if having taken and placed [there], just so that way;

Because of glad mind, beings go to good destinations”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

.1.2 (22) Mettasuttaṃ – Loving-Friendliness Sutta [27]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mā, bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave, adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa yadidaṃ puññāni [puññānanti, (a. ni. 7.62)]. Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsiṃ. Saṃvaṭṭamāne sudaṃ, bhikkhave, kappe ābhassarūpago homi; vivaṭṭamāne kappe suññaṃ brahmavimānaṃ upapajjāmi.

“Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Ko pana vādo padesarajjassa!

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kissa nu kho me idaṃ kammassa phalaṃ, kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ, tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvoti, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – dānassa, damassa, saññamassā’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V29 “Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

V30 “Ete dhamme bhāvayitvā, tayo sukhasamuddaye [sukhasamudraye (sī. aṭṭha.)];

Abyāpajjhaṃ [abyāpajjaṃ (syā. ka.), abyābajjhaṃ (?)] sukhaṃ lokaṃ, paṇḍito upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, do not be fearful of merits. It is a designation for happiness, bhikkhus, appealing, agreeable, dear, charming, namely merits. Indeed knowing this fully bhikkhus, I experienced the result of [previously] done merits for a long time, appealing, agreeable, dear, charming. Having developed a mind of loving-friendliness for seven years, for seven evolving and dissolving eons, I did not come again to this world. During evolving eon I went to the ābhassara heaven; during dissolving eon I arose in the empty brahma mansion.

“There bhikkhus, I was brahmā, mahābrahmā, conqueror, unconquered, all seeing, wielding control. Indeed for thirty-six times too, I was Sakka, King of the devā, bhikkhus; many hundreds of times I was the Dhamma world emperor, a Dhamma follower, winner of the four corners, immovable from the republic, possessing seven jewels. What to say of [being] a provincial king! [28]

“Then bhikkhus it occurred to me thus – ‘Indeed of what kamma is this the fruit, the result, because of which at present I am of great magical power thus, of great power thus’? Then bhikkhus it occurred to me thus – ‘Indeed this is the fruit of the three kammā, result of the three kammā, because of which at present I am of great magical power thus, great power thus, namely this – of donating, of [self-] taming, of restraint’ ”.

For this meaning Blessed One spoke. There this is what was said –

T29 “Train in [doing] merits, for bringing future happiness;

Donating and virtuous conduct, and develop mind of loving-friendliness too.

T30 “Having developed these three qualities, happiness will arise;

In the happy world without ill-will, the wise one will arise”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

.1.3 (23) Ubhayatthasuttaṃ – Both Benefits Sutta [29]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañca. Katamo ekadhammo? Appamādo kusalesu dhammesu. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V31 “Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

Appamatto ubho atthe, adhigaṇhāti paṇḍito.

V32 “Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, having developed and practiced one quality, one stands concentrated in both benefits – for this world and for here-after too. Which one quality? Heedfulness in the wholesome Dhammā. Indeed bhikkhus, this is the one quality having developed and practiced, one stands concentrated in both benefits – for this world and for here-after too”.

For this meaning Blessed One spoke. There this is what was said –

T31 “Heedfulness is praised, in doing meritorious deeds by wise ones;

Heedful for both benefits, the wise one fully possesses [both benefits].

T32 “For the benefit of this world, and for benefit of here-after too;

Understanding the benefit, the patient one, is said to be a wise one”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

.1.4 (24) Aṭṭhipuñjasuttaṃ – Mass of Bones Sutta [30]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato sace saṃhārako assa, sambhatañca na vinasseyyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V33 “Ekassekena kappena, puggalassaṭṭhisañcayo;

Siyā pabbatasamo rāsi, iti vuttaṃ mahesinā.

V34 “So kho panāyaṃ akkhāto, vepullo pabbato mahā;

Uttaro gijjhakūṭassa, magadhānaṃ giribbaje.

V35 “Yato ca ariyasaccāni, sammappaññāya passati;

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

V36 “Sa sattakkhattuṃ paramaṃ, sandhāvitvāna puggalo;

Dukkhassantakaro hoti, sabbasaṃyojanakkhayā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a person, continuing to wandering-on for an eon, [leaves] a great chain of bones, mass of bones, mound of bones, like this Vepulla mountain, if collected and stored, and not perished”.

For this meaning Blessed One spoke. There this is what was said –

T33 “For a person in one eon, collection of [her] bones;

Is a mound equal to a mountain, said the great sage.

T34 “Indeed this too as I declared, great Vepulla mountain;

North of Gijjhakūta [mountain], in Giribbaja Magadha. [31]

T35 “Because these Noble Truths, one sees with right wisdom;

Suffering, arising of suffering, transcending suffering too;

And Noble Eightfold Path, leading to appeasing of suffering. [32]

T36 “At most seven [lives], having run thru, the person;

Will be an ender of suffering, ending all fetters too”. [33]

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

.1.5 (25) Musāvādasuttaṃ – Lying Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ atītassa, bhikkhave, purisapuggalassa nāhaṃ tassa kiñci pāpakammaṃ akaraṇīyanti vadāmi. Katamaṃ ekadhammaṃ? Yadidaṃ [yathayidaṃ (sī. syā. ka.), yathāyidaṃ (pī.)] bhikkhave, sampajānamusāvādo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V37 “Ekadhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I say a person transgressing one phenomenon, will not leave any evil kamma undone. What one phenomenon? Namely, bhikkhus, lying deliberately”.

For this meaning Blessed One spoke. There this is what was said –

T37 “Transgressing in one phenomenon, a lying creature;

Abandoning concern for the next world, leaves no evil undone”. [34]

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

.1.6 (26) Dānasuttaṃ – Donating Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Evañce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, na adatvā bhuñjeyyuṃ, na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya. Yopi nesaṃ assa carimo ālopo carimaṃ kabaḷaṃ, tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assu. Yasmā ca kho, bhikkhave, sattā na evaṃ jānanti dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṃ cittaṃ pariyādāya tiṭṭhatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V38 “Evaṃ ce sattā jāneyyuṃ, yathāvuttaṃ mahesinā;

Vipākaṃ saṃvibhāgassa, yathā hoti mahapphalaṃ.

V39 “Vineyya maccheramalaṃ, vippasannena cetasā;

Dajjuṃ kālena ariyesu, yattha dinnaṃ mahapphalaṃ.

V40 “Annañca datvā [datvāna (syā.)] bahuno, dakkhiṇeyyesu dakkhiṇaṃ;

Ito cutā manussattā, saggaṃ gacchanti dāyakā.

V41 “Te ca saggagatā [saggaṃ gatā (sī. pī. ka.)] tattha, modanti kāmakāmino;

Vipākaṃ saṃvibhāgassa, anubhonti amaccharā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, if beings knew the result of donating and sharing as I do, [they] would not eat without having given, nor would they stand with their mind possessed by miserliness. Even if it were their last mouthful, their last lump, they will not eat without sharing, if there were recipients of alms. Indeed bhikkhus, because beings do not know the result of donating and sharing as I do, therefore [they] eat without having given, they stand with their mind possessed by miserliness”.

For this meaning Blessed One spoke. There this is what was said –

T38 “[Only] If beings knew, said the great sage;

[That] The result of sharing, is of great fruit.

T39 “Expelling a mind of miserliness, with a very happy mind;

Giving to nobles at right time, giving thus is of great fruit.

T40 “Having given food to many, offerings to worthy of offerings too;

Having passed-away from humans, givers go to heaven.

T41 “Having gone to heaven, rejoice in sensual pleasures the desirous ones;

The result of sharing, experience the un-miserly ones”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

.1.7 (27) Mettābhāvanāsuttaṃ – Developing Loving-Friendliness Sutta [35]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ. Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā sabbā tā candiyā pabhāya kalaṃ nāgghanti soḷasiṃ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve [nabhe (sī.)] ādicco nabhaṃ abbhussakkamāno [abbhuggamamāno (ka. aṭṭha.)] sabbaṃ ākāsagataṃ [ākāsaṃ (syā.)] tamagataṃ abhivihacca [abhihacca (syā.)] bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V42 “Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato;

Tanū [tanu (sī.)] saṃyojanā honti, passato upadhikkhayaṃ.

V43 “Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;

Sabbe ca pāṇe manasānukampaṃ, pahūtamariyo pakaroti puññaṃ.

V44 “Ye [yo (sī.)] sattasaṇḍaṃ pathaviṃ vijitvā, rājisayo [rājīsayo (sī.)] yajamānānupariyagā;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

V45 “Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe.

V46 “Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtesu, veraṃ tassa na kenacī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness. A fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant.

“Just as bhikkhus, whatever star-light is there, all of it is not worth sixteenth part of the moon-light, moon-light is surpassing, shining, bright, and brilliant; indeed just so, bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness; a fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant. [36]

“Just as bhikkhus, in the last month of the rains, in the fall season, in a clear sky without a cloud, sun ascending in the sky destroying darkness is shining, bright, and brilliant; indeed just so, bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness; a fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant. [37]

“Just as bhikkhus, in the later part of the night, at the dawn time, medicine-star is shining, bright, and brilliant; indeed just so, bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness; a fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant”. [38]

For this meaning Blessed One spoke. There this is what was said –

T42 “Whoever develops immeasurable loving-friendliness, completely mindful;

His fetters thin out, [he] sees ending of possessions.

T43 “One without hateful mind, does wholesome on account of developing loving-friendliness;

Having compassionate mind for all beings, he does limitless merits.

T44 “Having won this earth teeming with beings, going around performing coronation sacrifice;

Ashvamedha and Purisamedha, Sammāpāsa, Vājapeyya and open-door donation sacrifices too.

T45 “Having a well-developed mind of loving-friendliness, no [sacrifice] is equal to sixteenth part of that;

[Like] moon light [outshines] all the stars <star-light is not worth sixteenth part of the moon light>. [39]

T46 “He neither strikes nor destroys, neither subdues nor causes to subdue,

With loving-friendliness for all beings, he has no enmity at all”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

Tatiyo vaggo niṭṭhito. – Third Section is finished.

Tassuddānaṃ –

Cittaṃ mettaṃ [jhāyī (sī. syā.), jhāyi (pī. ka.)] ubho atthe, puñjaṃ vepullapabbataṃ;

Sampajānamusāvādo, dānañca mettabhāvanā [mettabhāvañca (sī. syā. pī.), mettavācañca (ka.)].

Sattimāni ca [sattimānidha (sī. ka.)] suttāni, purimāni ca vīsati;

Ekadhammesu suttantā, sattavīsatisaṅgahāti.

Therefore said [contents] ––

Mind loving-friendliness both benefits, mass [like] Vepulla mountain;

Lying deliberately, donating and loving-friendliness too.

Seven these suttā, and the previous twenty [suttā];

End of suttā about one Nature, collection of twenty-seven.

Ekakanipāto niṭṭhito. – Chapter of Ones is finished.

2. Dukanipāto – Chapter of Twos

2.1 Paṭhamavaggo – First Section

2.1.1 (28) Dukkhavihārasuttaṃ – Dwelling in Suffering Sutta [40]

(Dve dhamme anukkaṭi) [( ) syāmapotthake natthi] vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu aguttadvāratāya [aguttadvāro (aṭṭha.)] ca, bhojane amattaññutāya [amattaññū (aṭṭha.)] ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savidhātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V47 “Cakkhu sotañca ghānañca, jivhā kāyo tathā mano;

Etāni yassa dvārāni, aguttānidha [aguttāni ca (syā.)] bhikkhuno.

V48 “Bhojanamhi amattaññū, indriyesu asaṃvuto;

Kāyadukkhaṃ cetodukkhaṃ, dukkhaṃ so adhigacchati.

V49 “Ḍayhamānena kāyena, ḍayhamānena cetasā;

Divā vā yadi vā rattiṃ, dukkhaṃ viharati tādiso”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

(For two qualities) This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu dwells in suffering in this world, with vexation, with despair, with burning; [and] on breakup of body, after death [he] can expect to go to bad destinations. What two? Not guarding the doors of faculties and immoderation in eating. Indeed bhikkhus, possessing these two qualities a bhikkhu dwells in suffering in this world, with vexation, with despair, with burning; [and] on breakup of body, after death [he] can expect to go to bad destinations”. [41]

For this meaning Blessed One spoke. There this is what was said –

T47 “Eye and ear and nose, tongue, body and mind;

[In] These doors here, unguarded a bhikkhu.

T48 “Immoderate in eating, unrestrained in faculties too;

Bodily suffering, mentally suffering, he enters upon suffering.

T49 “Burning in the body, burning in the mind;

Whether by day or night, such a one dwells in suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

2.1.2 (29) Sukhavihārasuttaṃ – Dwelling in Happiness Sutta [42]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V50 “Cakkhu sotañca ghānañca, jivhā kāyo tathā [atho (sī. syā. ka.)] mano;

Etāni yassa dvārāni, suguttānidha bhikkhuno.

V51 “Bhojanamhi ca mattaññū, indriyesu ca saṃvuto;

Kāyasukhaṃ cetosukhaṃ, sukhaṃ so adhigacchati.

V52 “Aḍayhamānena kāyena, aḍayhamānena cetasā;

Divā vā yadi vā rattiṃ, sukhaṃ viharati tādiso”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu dwells in happiness in this world, without vexation, without despair, without burning; [and] on breakup of body, after death [he] can expect to go to good destinations. What two? Guarding the doors of faculties and moderation in eating. Indeed bhikkhus, possessing these two qualities, a bhikkhu dwells in happiness in this world, without vexation, without despair, without burning; [and] on breakup of body, after death [he] can expect to go to good destinations”. [43]

For this meaning Blessed One spoke. There this is what was said –

T50 “Eye and ear and nose, tongue, body and mind;

[In] These doors here, well-guarded a bhikkhu.

T51 “Moderate in eating, restrained in faculties too;

Bodily happy, mentally happy, he enters upon happiness.

T52 “Unburning in the body, unburning in the mind;

Whether by day or night, such a one dwells in happiness”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

2.1.1 (30) Tapanīyasuttaṃ – Torment Sutta [44]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. So ‘akataṃ me kalyāṇa’ntipi tappati, ‘kataṃ me pāpa’ntipi tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V53 “Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasañhitaṃ.

V54 “Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti [nirayaṃ so upapajjatīti (sī. syā. kaṃ. pī.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two qualities are tormenting. Which two? Here, bhikkhus, someone hasn’t done good, hasn’t done wholesome, hasn’t provided refuge, has done evil, has done cruelty, has done wrong. He is tormented [thinking] ‘I haven’t done good’, he is tormented [thinking] ‘I have done evil’. Indeed bhikkhus, these two qualities are tormenting”. [45]

For this meaning Blessed One spoke. There this is what was said –

T53 “Having done bodily misconduct, and verbal misconduct too;

Having done mental misconduct, and whatever other accumulation of hatred.

T54 “Not having done wholesome kamma, having done much unwholesome;

On breakup of body the unwise one, arises in hell“.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

2.1.2 (31) Atapanīyasuttaṃ – Non-Torment Sutta [46]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. So ‘kataṃ me kalyāṇa’ntipi na tappati, ‘akataṃ me pāpa’ntipi na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V55 “Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

V56 “Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two qualities are non-tormenting. Which two? Here, bhikkhus, someone has done good, has done wholesome, has provided refuge, hasn’t done evil, hasn’t done cruelty, hasn’t done wrong. He is not tormented [thinking] ‘I haven’t done good’, he is not tormented [thinking] ‘I have done evil’. Indeed bhikkhus, these two qualities are non-tormenting”.

For this meaning Blessed One spoke. There this is what was said –

T55 “Having abandoned bodily misconduct, and verbal misconduct too;

Having abandoned mental misconduct, and whatever other accumulation of hatred.

T56 “Not having done unwholesome kamma, having done much wholesome;

On breakup of body the wise one, arises in heaven“.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

2.1.3 (32) Paṭhamasīlasutta – Conduct One Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye. Katamehi dvīhi? Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V57 “Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu will be placed in hell as if carried there. Which two? Evil conduct and evil views. Indeed bhikkhus, possessing these two qualities a bhikkhu will be placed in hell as if carried there”.

For this meaning Blessed One spoke. There this is what was said –

T57 “Evil conduct, and evil views too;

These two qualities, a man who possesses;

On breakup of body the unwise one, arises in hell“.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

2.1.4 (33) Dutiyasīlasuttaṃ – Conduct Two Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge. Katamehi dvīhi? Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V58 “Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu will be placed in heaven as if carried there. Which two? Good conduct and good views. Indeed bhikkhus, possessing these two qualities a bhikkhu will be placed in heaven as if carried there”.

For this meaning Blessed One spoke. There this is what was said –

T58 “Good conduct, and good views too;

These two qualities, a man who possesses;

On breakup of body the wise one, arises in heaven“.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

2.1.5 (34) Ātāpīsuttaṃ – Ardency Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Anātāpī, bhikkhave, bhikkhu anottāpī [anottappī (bahūsu) aṭṭhakathā passitabbā] abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. Ātāpī ca kho, bhikkhave, bhikkhu ottāpī [ottappī (bahūsu)] bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V59 “Anātāpī anottāpī, kusīto hīnavīriyo;

Yo thīnamiddhabahulo, ahirīko anādaro;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

V60 “Yo ca satimā nipako jhāyī, ātāpī ottāpī ca appamatto;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu who is not ardent and not afraid of wrongdoing is incapable of self-enlightenment, incapable of Nibbāna, incapable of entering upon the unsurpassed refuge from bonds. Indeed bhikkhus, a bhikkhu who is ardent and afraid of wrongdoing is capable of self-enlightenment, capable of Nibbāna, capable of entering upon the unsurpassed refuge from bonds”. [47]

For this meaning Blessed One spoke. There this is what was said –

T59 “Not ardent, not afraid of wrongdoing, indolent, unenergetic;

One with much sloth-torpor, shameless disrespectful;

Such a bhikkhu is incapable, to contact the best self-enlightenment [Nibbāna].

T60 “Whoever is mindful, prudently meditating, ardent, afraid of wrongdoing, and heedful;

Breaking the fetters of birth-aging, here itself will contact the unsurpassed self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

2.1.6 (35) Paṭhamanakuhanasuttaṃ – Deceitless One Sutta [48]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthañceva pahānatthañcā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V61 “Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

V62 “Esa maggo mahattehi [mahantehi (sī. ka.), mahatthehi (syā.)], anuyāto mahesibhi [mahesino (sī. ka.)];

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, this holy-life is not fared to deceive people, not to con people, not associated with [obtaining] gains-hospitality-praise, nor for ‘May people know me thus’ too. Rather indeed here bhikkhus, this holy-life is fared for restraint and abandonment”. [49]

For this meaning Blessed One spoke. There this is what was said –

T61 “For restraint, for abandonment, holy-life not based on hearsay;

Preached by the Blessed One, leading to merging with Nibbāna.

T62 “This path of the great [beings], followed by great sages;

Those who practice it, as preached by the Buddha;

Will make an end of suffering, follower of the teachers’ teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

2.1.1 (36) Dutiyanakuhanasuttaṃ – Deceitless Two Sutta [50]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati abhiññatthañceva pariññatthañcā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V63 “Abhiññatthaṃ pariññatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

V64 “Esa maggo mahattehi, anuyāto mahesibhi;

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, this holy-life is not fared to deceive people, not to con people, not associated with [obtaining] gains-hospitality-praise, nor for ‘May people know me thus’ too. Rather indeed here bhikkhus, this holy-life is fared for full knowledge and complete knowledge”.

For this meaning Blessed One spoke. There this is what was said –

T63 “For full knowledge, for complete knowledge, holy-life not based on hearsay;

Preached by the Blessed One, leading to merging with Nibbāna.

T64 “This path of the great [beings], followed by great sages;

Those who practice it, as preached by the Buddha;

Will make an end of suffering, follower of the teachers’ teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

2.1.2 (37) Somanassasuttaṃ – Mental Happiness Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa [yoniso (sī. syā. pī.), yonissa (ka.)] āraddhā hoti āsavānaṃ khayāya. Katamehi dvīhi? Saṃvejanīyesu ṭhānesu saṃvejanena, saṃviggassa ca yoniso padhānena. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V65 “Saṃvejanīyaṭṭhānesu [saṃvejanīyesu ṭhānesu (syā. pī.)], saṃvijjetheva paṇḍito;

Ātāpī nipako bhikkhu, paññāya samavekkhiya.

V66 “Evaṃ vihārī ātāpī, santavutti anuddhato;

Cetosamathamanuyutto, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu dwells in much happiness and mental happiness in this world, appropriately firm for ending of taints. Which two? Deeply agitated where agitation is required, and striving appropriately because of agitation. Indeed bhikkhus, possessing these two qualities a bhikkhu dwells in much happiness and mental happiness in this world, appropriately firm for ending of taints”. [51]

For this meaning Blessed One spoke. There this is what was said –

T65 “Deeply agitated where agitation is required, a wise one;

Ardent and prudent bhikkhu, fully seeing with wisdom.

T66 “Thus dwells the ardent one, peaceful and non-restless;

With mind intent on concentration, reaches the end of suffering”. [52]

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Paṭhamo vaggo niṭṭhito. – First Section is finished.

Tassuddānaṃ –

Dve ca bhikkhū tapanīyā, tapanīyā paratthehi;

Ātāpī [dve pādā (ka.), dve ātāpī (sī.)] nakuhanā dve [na kuhanā ca (sabbattha)], somanassena te dasāti.

Therefore said [contents] ––

Two [each] of bhikkhus and torment, [and two of] torment hereafter;

Exerting, two of deceitless, mental happiness is the tenth.

2.2 Dutiyavaggo – Second Section

2.2.1 (38) Vitakkasuttaṃ – Thoughts Sutta [53]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca [viveko ca (syā.)]. Abyāpajjhārāmo [abyāpajjārāmo (ka.), abyābajjhārāmo (?)], bhikkhave, tathāgato abyāpajjharato. Tamenaṃ, bhikkhave, tathāgataṃ abyāpajjhārāmaṃ abyāpajjharataṃ eseva vitakko bahulaṃ samudācarati – ‘imāyāhaṃ iriyāya na kiñci byābādhemi tasaṃ vā thāvaraṃ vā’ti.

“Pavivekārāmo, bhikkhave, tathāgato pavivekarato. Tamenaṃ, bhikkhave, tathāgataṃ pavivekārāmaṃ pavivekarataṃ eseva vitakko bahulaṃ samudācarati – ‘yaṃ akusalaṃ taṃ pahīna’nti.

“Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā. Tesaṃ vo, bhikkhave, tumhākaṃ abyāpajjhārāmānaṃ viharataṃ abyāpajjharatānaṃ eseva vitakko bahulaṃ samudācarissati – ‘imāya mayaṃ iriyāya na kiñci byābādhema tasaṃ vā thāvaraṃ vā’ti.

“Pavivekārāmā, bhikkhave, viharatha pavivekaratā. Tesaṃ vo, bhikkhave, tumhākaṃ pavivekārāmānaṃ viharataṃ pavivekaratānaṃ eseva vitakko bahulaṃ samudācarissati – ‘kiṃ akusalaṃ, kiṃ appahīnaṃ, kiṃ pajahāmā’”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V67 “Tathāgataṃ buddhamasayhasāhinaṃ, duve vitakkā samudācaranti naṃ;

Khemo vitakko paṭhamo udīrito, tato viveko dutiyo pakāsito.

V68 “Tamonudaṃ pāragataṃ mahesiṃ, taṃ pattipattaṃ vasimaṃ anāsavaṃ;

Visantaraṃ [vesantaraṃ (sī. ka.), vissantaraṃ (pī.)] taṇhakkhaye vimuttaṃ, taṃ ve muniṃ antimadehadhāriṃ;

Mārañjahaṃ [mārajahaṃ (syā.), mānajahaṃ (sī. ka.), mānaṃ jahaṃ (pī.)] brūmi jarāya pāraguṃ.

V69 “Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedho, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhati jātijarābhibhūta”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, Tathāgata, arahant, rightly self-enlightened, dwells much in two thoughts – thought of refuge and of detachment. Bhikkhus, fond of non ill-will, Tathāgata delights in non ill-will. Bhikkhus, to the Tathāgata, fond of non ill-will, delighting in non ill-will, a thought like this occurs much – ‘By these actions of mine may no one – mobile or immobile – come to any harm’. [54]

“Bhikkhus, fond of detachment, Tathāgata delights in detachment. Bhikkhus, to the Tathāgata, fond of detachment, delighting in detachment, a thought like this occurs much – ‘Whatever is unwholesome is abandoned’.

“Therefore, bhikkhus, you too should dwell fond of non ill-will, delighting in non ill-will. Bhikkhus, to you too, fond of non ill-will, delighting in non ill-will, a thought like this will occur much – ‘By these actions of ours may no one – mobile or immobile – come to any harm’.

“Bhikkhus, fond of detachment, you should dwell delighting in detachment. Bhikkhus, to you too, fond of detachment, delighting in detachment, a thought like this will occur much – ‘What is unwholesome? What is unabandoned? What have we abandoned’? ”.

For this meaning Blessed One spoke. There this is what was said –

T67 “Tathāgata, Buddha, endurer of unendurable, dwells in two thoughts;

Thought of refuge is uttered first, second is explained as detachment.

T68 “Dispeller of darkness, great sage gone to the far-shore, reached the end, dwelling taintless;

Crossed-over poison, fully freed by ending of taints, silent sage bearing the last body;

Abandoned Māra, I designate as gone to the far-shore of aging. [55]

T69 “Like from a rock at the top of mountain, [one] sees all the people;

That is the simile for Dhammā of the intelligent one [Lord Buddha], having climbed the mansion, the omni-seer [sees];

People affected with sorrow, the unsorrowing one sees, [people] overcome by birth-aging”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

2.2.2 (39) Desanāsuttaṃ – Preachings Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve? ‘Pāpaṃ pāpakato passathā’ti – ayaṃ paṭhamā dhammadesanā; ‘pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti – ayaṃ dutiyā dhammadesanā. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V70 “Tathāgatassa buddhassa, sabbabhūtānukampino;

Pariyāyavacanaṃ passa, dve ca dhammā pakāsitā.

V71 “Pāpakaṃ passatha cetaṃ [cekaṃ (sī. pī.), chekā (syā.)], tattha cāpi virajjatha;

Tato virattacittāse, dukkhassantaṃ karissathā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, Tathāgata, arahant rightly self-enlightened has two sequential preaching of the Dhammā. Which two? ‘See evil as evil’ – this is the first preaching of the Dhammā; ‘Having seen evil as evil, one should therefrom become disenchanted, dispassionate, fully freed’ – this is the second preaching of the Dhammā. Bhikkhus, Tathāgata, arahant rightly self-enlightened has these two sequential preaching of the Dhammā”.

For this meaning Blessed One spoke. There this is what was said –

T70 “Tathāgata, Buddha, compassionate for all beings;

Seeing the sequence, explained two Dhammā.

T71 “Seeing the evil, one should become dispassionate therefrom;

There with a dispassionate mind, should make an end of suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

2.2.3 (40) Vijjāsuttaṃ – Knowledge Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappaṃ; vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā anvadeva hirottappa”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V72 “Yā kācimā duggatiyo, asmiṃ loke paramhi ca;

Avijjāmūlikā sabbā, icchālobhasamussayā.

V73 “Yato ca hoti pāpiccho, ahirīko anādaro;

Tato pāpaṃ pasavati, apāyaṃ tena gacchati.

V74 “Tasmā chandañca lobhañca, avijjañca virājayaṃ;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, ignorance precedes unwholesome nature, followed by shamelessness and non-fear of wrongdoing; bhikkhus, knowledge too indeed precedes wholesome nature, followed by shame and fear of wrongdoing”.

For this meaning Blessed One spoke. There this is what was said –

T72 “Whatever bad destinations there are, here in this world and hereafter;

Are all rooted in ignorance, accumulation of wishes and greed. [56]

T73 “Because who are desirous of evil, shameless and disrespectful;

They bring forth evil, on account of which they go to states of woe.

T74 “Therefore having fully removed desires and greed, and ignorance too;

Arousing the knowledge a bhikkhu, abandons all bad destinations”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

2.2.4 (41) Paññāparihīnasuttaṃ – Devoid of Wisdom Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṃ viharanti savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Te [te ca kho (?)], bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṃ viharanti avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V75 “Paññāya parihānena, passa lokaṃ sadevakaṃ;

Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.

V76 “Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

Yāya sammā pajānāti, jātibhavaparikkhayaṃ.

V77 “Tesaṃ devā manussā ca, sambuddhānaṃ satīmataṃ;

Pihayanti hāsapaññānaṃ [hāsupaññānaṃ (sī. aṭṭha.)], sarīrantimadhārina”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, those beings are well-devoid who are devoid of the noble wisdom. They dwell in suffering in this world, with vexation, with despair, with burning; [and] on breakup of body, after death can expect to go to bad destinations. Bhikkhus, those beings are not devoid who are not devoid of the noble wisdom. They dwell in happiness in this world, without vexation, without despair, without burning; [and] on breakup of body, after death can expect to go to good destinations”. [57]

For this meaning Blessed One spoke. There this is what was said –

T75 “Decayed of wisdom, see the world including deva world;

Settled in name-form, this is the truth, they conceive.

T76 “Wisdom is the best in the world, in whatever leads to penetration;

In whatever rightly knowing, [leads to] complete end of birth and becoming.

T77 “Devā and humans envy them, (who are) self-enlightened and mindful;

Ones with lustrous wisdom, bearers of the last body”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

2.2.5 (42) Sukkadhammasuttaṃ – Bright Dhammā Sutta [58]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī [hiri (sī. syā. kaṃ. pī.)] ca, ottappañca. Ime ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā [soṇasigālā (sī. syā. kaṃ. pī.)]. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V78 “Yesaṃ ce hiriottappaṃ, sabbadā ca na vijjati;

Vokkantā sukkamūlā te, jātimaraṇagāmino.

V79 “Yesañca hiriottappaṃ, sadā sammā upaṭṭhitā;

Virūḷhabrahmacariyā te, santo khīṇapunabbhavā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two bright qualities guard the world. Which two? Shame and fear of wrongdoing. Bhikkhus, if these two bright qualities did not guard the world, here would not be discerned mother, or mother’s sister, or mother’s brother’s wife, or teacher’s wife, or guru’s wife. They would contaminate the world like goats-sheep, roosters-pigs, dogs-jackals. Indeed bhikkhus, because these two bright qualities guard the world, therefore here is discerned mother, or mother’s sister, or mother’s brother’s wife, or teacher’s wife, or guru’s wife”.

For this meaning Blessed One spoke. There this is what was said –

T78 “Those who don’t have shame-fear of wrongdoing, all the time;

Deviated from the root of brightness they are, leading to birth-death.

T79 “Those who have shame-fear of wrongdoing, always established rightly;

Growing in the holy-life they are peaceful, with further becoming ended”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

2.2.6 (43) Ajātasuttaṃ – Unborn Sutta [59]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V80 “Jātaṃ bhūtaṃ samuppannaṃ, kataṃ saṅkhatamaddhuvaṃ;

Jarāmaraṇasaṅghāṭaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka. sī. ka.), pabhaṅguṇaṃ (syā.)].

V81 “Āhāranettippabhavaṃ, nālaṃ tadabhinandituṃ;

Tassa nissaraṇaṃ santaṃ, atakkāvacaraṃ dhuvaṃ.

V82 “Ajātaṃ asamuppannaṃ, asokaṃ virajaṃ padaṃ;

Nirodho dukkhadhammānaṃ, saṅkhārūpasamo sukho”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“There is, bhikkhus, an unborn, unbecome, unmade, unformed. If there were not an unborn, unbecome, unmade, unformed; refuge from the born, become, made, formed would not be discerned here. Indeed bhikkhus, because there is an unborn, unbecome, unmade, unformed; therefore a refuge is discerned from the born, become, made, formed”.

For this meaning Blessed One spoke. There this is what was said –

T80 “Born become arisen, made formed-uncertain;

Bound together with aging-death, nest of disease, subject to breakup.

T81 “Led by nutriment to becoming, unsuitable to be pleased;

Refuge from them is peaceful, dwelling doubtless and certain.

T82 “Unborn unarisen, unsorrowing dustless station [Nibbāna];

Cessation of suffering, appeasing of formations is happiness”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

2.2.7 (44) Nibbānadhātusuttaṃ – Element of Nibbāna Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvemā, bhikkhave, nibbānadhātuyo. Katame dve? Saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu.

“Katamā ca, bhikkhave, saupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā [avigatattā (sī. aṭṭha.)] manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti. Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo – ayaṃ vuccati, bhikkhave, saupādisesā nibbānadhātu.

“Katamā ca, bhikkhave, anupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti [sītībhavissanti (?)]. Ayaṃ vuccati, bhikkhave, anupādisesā nibbānadhātu. Imā kho, bhikkhave, dve nibbānadhātuyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V83 “Duve imā cakkhumatā pakāsitā, nibbānadhātū anissitena tādinā;

Ekā hi dhātu idha diṭṭhadhammikā, saupādisesā bhavanettisaṅkhayā;

Anupādisesā pana samparāyikā, yamhi nirujjhanti bhavāni sabbaso.

V84 “Ye etadaññāya padaṃ asaṅkhataṃ, vimuttacittā bhavanettisaṅkhayā;

Te dhammasārādhigamā khaye ratā, pahaṃsu te sabbabhavāni tādino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, there are two Nibbāna elements. Which two? Nibbāna element with residue of possessions, and Nibbāna element without residue of possessions.

“Which, bhikkhus, is Nibbāna element with residue of possession? Bhikkhus, here a bhikkhu is an arahant, with taints ended, having lived the holy-life, done what had to be done, laid down the burden, reached the goal, completely ended fetter of becoming, with full understanding, fully freed. Standing thus with five faculties intact, he experiences charming and non-charming, feels happiness and suffering. He is with lust ended, hate ended, delusion ended – this is called, bhikkhus, Nibbāna element with residue of possessions.

“Which, bhikkhus, is Nibbāna element without residue of possession? Bhikkhus, here a bhikkhu is an arahant, with taints ended, having lived the holy-life, done what had to be done, laid down the burden, reached the goal, completely ended fetter of becoming, with full understanding, fully freed. He here itself, bhikkhus, not pleased with everything that is felt, will cool down. This is called, bhikkhus, Nibbāna element without residue of possessions”.

For this meaning Blessed One spoke. There this is what was said –

T83 “Two here the seer has explained, elements of Nibbāna, of non-dependent thus ones;

One element is for this world, with residue of possession, the lead to becoming fully ended;

Without residue of possessions is for here-after, wherein are ceased all becomings.

T84 “Those understanding this unformed station [Nibbāna], with a fully-freed mind, the lead to becoming fully ended;

They have entered upon the Dhammā essence, delighting in ending, they have abandoned all becomings, the thus ones”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

2.2.8 (45) Paṭisallānasuttaṃ – Solitude Sutta [60]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Paṭisallānārāmā [paṭisallānārāmā (ka.)], bhikkhave, viharatha paṭisallānaratā, ajjhattaṃ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetā suññāgārānaṃ. Paṭisallānārāmānaṃ, bhikkhave, viharataṃ paṭisallānaratānaṃ ajjhattaṃ cetosamathamanuyuttānaṃ anirākatamajjhānānaṃ vipassanāya samannāgatānaṃ brūhetānaṃ suññāgārānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V85 “Ye santacittā nipakā, satimanto ca [satimantova (sī. ka.)] jhāyino;

Sammā dhammaṃ vipassanti, kāmesu anapekkhino.

V86 “Appamādaratā santā, pamāde bhayadassino;

Abhabbā parihānāya, nibbānasseva santike”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Fond of solitude, bhikkhus, you should dwell delighting in solitude, internally mind intent on concentration, not-neglecting jhānā, possessing seeing with insight, frequenting empty places. Fond of solitude, bhikkhus, dwelling delighting in solitude, internally mind intent on concentration, not-neglecting jhānā, possessing seeing with insight, frequenting empty places; nothing other than two fruits can be expected – [final] knowledge in this world, or there being a residue of possessions left, non-returning”. [61]

For this meaning Blessed One spoke. There this is what was said –

T85 “They with peaceful mind, prudent, mindful and meditating;

Rightly seeing phenomena with insight, disinterested in sensual pleasures.

T86 “Delighting in heedfulness, peaceful, seeing fear in heedlessness;

Unable to be decayed, they are close to Nibbāna”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

2.2.9 (46) Sikkhānisaṃsasuttaṃ – Benefits of the Training Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sikkhānisaṃsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṃsānaṃ, bhikkhave, viharataṃ paññuttarānaṃ vimuttisārānaṃ satādhipateyyānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V87 “Paripuṇṇasikkhaṃ [paripuṇṇasekhaṃ (sī.), paripuṇṇasekkhaṃ (syā.)] apahānadhammaṃ, paññuttaraṃ jātikhayantadassiṃ;

Taṃ ve muniṃ antimadehadhāriṃ, mārañjahaṃ brūmi jarāya pāraguṃ.

V88 “Tasmā sadā jhānaratā samāhitā, ātāpino jātikhayantadassino;

Māraṃ sasenaṃ abhibhuyya bhikkhavo, bhavatha jātimaraṇassa pāragā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Benefiting from the training, bhikkhus, you should dwell with surpassing wisdom, with essence of full-freedom, having reached mindfulness. Benefiting from the training, bhikkhus, dwelling with surpassing wisdom, with essence of full-freedom, having reached mindfulness; nothing other than two fruits can be expected – [final] knowledge in this world, or there being a residue of possessions left, non-returning”.

For this meaning Blessed One spoke. There this is what was said –

T87 “Fulfilling the training, unabandoning Dhammā, with surpassing wisdom seeing end and ending of births;

That silent sage, bearing the last body, having abandoned Māra, I designate as gone to the far-shore of aging.

T88 “Therefore always delightedly doing jhānā, restrained, ardent, seer of end and ending of births;

Having conquered Māra with his army, bhikkhus, be the ones gone to the far-shore of birth-death”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

2.2.10 (47) Jāgariyasuttaṃ – Vigilance Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu. Jāgarassa, bhikkhave, bhikkhuno viharato satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V89 “Jāgarantā suṇāthetaṃ, ye suttā te pabujjhatha;

Suttā jāgaritaṃ seyyo, natthi jāgarato bhayaṃ.

V90 “Yo jāgaro ca satimā sampajāno, samāhito mudito vippasanno ca;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so.

V91 “Tasmā have jāgariyaṃ bhajetha, ātāpī bhikkhu nipako jhānalābhī;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu should dwell vigilant, mindful, clearly knowing, restrained, full of altruistic joy, very happy, and timely seeing wholesome Dhammā with insight. Bhikkhus, a bhikkhu dwelling vigilant, mindful, clearly knowing, restrained, full of altruistic joy, very happy, and timely seeing wholesome Dhammā with insight; nothing other than two fruits can be expected – [final] knowledge in this world, or there being a residue of possessions left, non-returning”.

For this meaning Blessed One spoke. There this is what was said –

T89 “Vigilant should hear this, those who hear should become vigilant;

Better those who hear become vigilant, vigilant ones have no fear.

T90 “He who is vigilant mindful and clearly knowing, restrained, full of altruistic joy, very happy too;

Timely, rightly, and completely inquiring phenomena, becoming concentrated, he destroys the darkness.

T91 “Therefore associate with the vigilant, ardent bhikkhu, prudent, a gainer of jhānā;

Cutting-off the fetters of birth-aging, [he] here itself contacts the unsurpassed self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

2.2.11 (48) Āpāyikasuttaṃ – Destined for State of Woe Sutta [62]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. Katame dve? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V92 “Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomi cāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

V93 “Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

V94 “Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two are destined for the state of woe, for hell, if not abandoning [their conduct]. Which two? He who isn’t a farer of the holy-life but pretends to be one, and he who baselessly accuses the farers of the completely fulfilled, completely clean holy-life of living an unholy-life. Indeed bhikkhus, these two are destined for the state of woe, for hell, if not abandoning [their conduct]”.

For this meaning Blessed One spoke. There this is what was said –

T92 “A liar arises in hell, and the one who having done says I didn’t do it;

Both become same afterwards, people doing lowly kammā hereafter.

T93 “Brown-robed are many, evil-doers and intemperate;

Evil ones, because of the evil kammā, they arise in hell. [63]

T94 “Better to eat an [scorching hot] iron ball, that is the simile for fire-flame;

Rather than an unvirtuous one eat, alms-food of the country intemperately”. [64]

This too is the meaning of what was said by the Blessed one, thus I heard. Eleventh.

2.2.12 (49) Diṭṭhigatasuttaṃ – Gone to View Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti.

“Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

“Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – yato kira, bho, ayaṃ attā [satto (sī. ka.)] kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

“Kathañca, bhikkhave, cakkhumanto passanti? Idha bhikkhu bhūtaṃ bhūtato passati; bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V95 “Ye [yo (syā. ka.)] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

Yathābhūte vimuccanti, bhavataṇhā parikkhayā.

V96 “Sa ve [sace (ka. sī. syā. pī.)] bhūtapariñño, so vītataṇho bhavābhave;

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, gone to two views and completely yoked to it, some devā and humans undershoot, some overshoot; see the ones with eyes.

“And how one undershoots? Fond of becoming, devā and humans, delighting in becoming, much rejoicing in becoming, when the Dhammā is being preached for the cessation of becoming, therein their mind doesn’t become joyful, isn’t pleased, isn’t fully settled on it, is uninclined. Thus indeed bhikkhus, one undershoots.

“And how one overshoots? Someone here indeed, distressed with becoming, ashamed, disgusted, is pleased with not-becoming [thinking] –‘It is said, good sir, this self, after breakup of body, after death is annihilated, fully perished, doesn’t exist after death. This is peaceful, this is excellent, this is like so’. Thus indeed, bhikkhus, one overshoots.

“And how bhikkhus, the ones with eyes see? Here a bhikkhu sees what was to become has become; having seen what was to become has become, he starts practicing for disenchantment, for lustlessness, for cessation of what has become. Thus indeed bhikkhus, see the ones with eyes”.

For this meaning Blessed One spoke. There this is what was said –

T95 “Having seen the becoming become, they transcend what has become;

Fully freed in as it is, with complete ending of craving for becoming.

T96 “Completely knowing becoming, he is craving-less in becoming or not-becoming;

With non-becoming of what has become, the bhikkhu doesn’t come to further becoming”. [65]

This too is the meaning of what was said by the Blessed one, thus I heard. Twelfth.

Dutiyo vaggo niṭṭhito. – Second Section is finished.

Tassuddānaṃ –

Dve indriyā dve tapanīyā, sīlena apare duve;

Anottāpī kuhanā dve ca, saṃvejanīyena te dasa.

Vitakkā desanā vijjā, paññā dhammena pañcamaṃ;

Ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca;

Apāyadiṭṭhiyā ceva [yeva (sī. syā.)], bāvīsati pakāsitāti.

Therefore said [contents] ––

Two of faculties, two of tormenting, followed by two on virtues;

Not afraid of wrongdoing, two of deceit too, agitated is the tenth.

Thoughts preaching knowledge, wisdom Dhamma is the fifth;

Unborn element-solitude, training awake too;
state of woe-one with view, twenty-two are explained.

Dukanipāto niṭṭhito. – Chapter of Twos is finished.

3. Tikanipāto – Chapter of Threes

3.1 Paṭhamavaggo – First Section

3.1.1 (50) Mūlasuttaṃ – Root Sutta [66]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – imāni kho, bhikkhave, tīṇi akusalamūlānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V97 “Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three roots of unwholesome. Which three? Greed is the root of unwholesome, hate is the root of unwholesome, delusion is the root of unwholesome – indeed bhikkhus, these are the three roots of unwholesome”.

For this meaning Blessed One spoke. There this is what was said –

T97 “Greed, hate, and delusion too, make man evil-minded;

A self-originated violence, like fruit of the bamboo [destroys bamboo]”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

3.1.1 (51) Dhātusuttaṃ – Element Sutta [67]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, dhātuyo. Katamā tisso? Rūpadhātu, arūpadhātu, nirodhadhātu – imā kho, bhikkhave, tisso dhātuyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V98 “Rūpadhātuṃ [rūpadhātu (sabbattha)] pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

V99 “Kāyena amataṃ dhātuṃ, phusayitvā [phussayitvā (syā.), phassayitvā (pī.)] nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ pada”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three elements. Which three? Form element, formless element, cessation element – indeed bhikkhus, these are the three elements”.

For this meaning Blessed One spoke. There this is what was said –

T98 “Completely knowing form element, unestablished in formless;

They are freed in cessation, those people who have killed death.

T99 Having touched undying element [Nibbāna] by body, without possession;

Renouncing possessions, having realized [Nibbāna], taintless;

Preaches rightly self-enlightened [Lord Buddha], the unsorrowing dustless station [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

3.1.2 (52) Paṭhamavedanāsuttaṃ – Feelings One Sutta [68]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V100 “Samāhito sampajāno, sato buddhassa sāvako;

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

V101 “Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three feelings. Which three? Happiness feeling, suffering feeling, neither suffering nor happiness feeling – indeed bhikkhus, these are the three feelings”.

For this meaning Blessed One spoke. There this is what was said –

T100 “Restrained, clearly knowing, mindful disciple of the Buddha;

Knows the feelings, and the origination of feelings too.

T101 “[Knows] where they cease, and the path leading to ending too;

With the ending of feelings, bhikkhu is passionless, completely liberated”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

3.1.3 (53) Dutiyavedanāsuttaṃ – Feelings Two Sutta [69]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṃ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi [acchejji (sī. pī.), acchijji (ka.)], taṇhaṃ, vivattayi [vāvattayi (sī. aṭṭha.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V102 “Yo sukhaṃ dukkhato adda [dakkhi (sī. pī. ka.), adakkhi (syā.)], dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato.

V103 “Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three feelings. Which three? Happiness feeling, suffering feeling, neither suffering nor happiness feeling. Bhikkhus, happiness feeling should be seen as suffering, suffering feeling should be seen as dart, neither suffering nor happiness feeling should be seen as impermanent. Indeed bhikkhus, because a bhikkhu sees happiness feeling as suffering, suffering feeling as dart, neither suffering nor happiness feeling as impermanent; bhikkhus, he is said [to be] ‘A noble bhikkhu, with right view, cut-off craving, destroyed fetter, rightly understood the conceit, made an end of suffering’ ”.

For this meaning Blessed One spoke. There this is what was said –

T102 “One who sees happiness as suffering, sees suffering as dart;

What is neither suffering nor happiness, sees it as impermanent.

T103 “Such a bhikkhu with the right view, from there is freed;

Perfected in higher knowledges, peaceful one, has surmounted the bonds, the silent sage”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

3.1.4 (54) Paṭhamaesanāsuttaṃ – Longing One Sutta [70]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V104 “Samāhito sampajāno, sato buddhassa sāvako;

Esanā ca pajānāti, esanānañca sambhavaṃ.

V105 “Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Esanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three longings. Which three? Longing for sensual pleasures, longing for becoming, longing for faring the holy-life – indeed bhikkhus, these are the three longings”.

For this meaning Blessed One spoke. There this is what was said –

T104 “Restrained, clearly knowing, mindful disciple of the Buddha;

Knows the longings, and the origination of longings too.

T105 “[Knows] where they cease, and the path leading to ending too;

With the ending of longings, bhikkhu is passionless, completely liberated”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

3.1.5 (55) Dutiyaesanāsuttaṃ – Longing Two Sutta [71]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V106 “Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

V107 “Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā;

Esanānaṃ khayā bhikkhu, nirāso akathaṃkathī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three longings. Which three? Longing for sensual pleasures, longing for becoming, longing for faring the holy-life – indeed bhikkhus, these are the three longings”.

For this meaning Blessed One spoke. There this is what was said –

T106 “Longing for sensual pleasures, longing for becoming, along with longing for faring the holy-life;

Clinging to -only this is truth-, an accumulation of speculative views.

T107 “Non-delighting in all lust, fully-freed by ending of craving;

Giving up longings, speculative views are fully destroyed;

With the ending of longings, bhikkhu is unelated, doubtless”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

3.1.6 (56) Paṭhamaāsavasuttaṃ – Taint One Sutta [72]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V108 “Samāhito sampajāno, sato buddhassa sāvako;

Āsave ca pajānāti, āsavānañca sambhavaṃ.

V109 “Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Āsavānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three taints. Which three? Taint of sensual pleasures, taint of becoming, taint of ignorance – indeed bhikkhus, these are the three taints”.

For this meaning Blessed One spoke. There this is what was said –

T108 “Restrained, clearly knowing, mindful disciple of the Buddha;

Knows taints, and the origination of taints too.

T109 “[Knows] where they cease, and the path leading to ending too;

With the ending of taints, bhikkhu is passionless, completely liberated”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

3.1.7 (57) Dutiyaāsavasuttaṃ – Taint Two Sutta [73]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V110 “Yassa kāmāsavo khīṇo, avijjā ca virājitā;

Bhavāsavo parikkhīṇo, vippamutto nirūpadhi;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini”nti [savāhananti (bahūsu)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three taints. Which three? Taint of sensual pleasures, taint of becoming, taint of ignorance – indeed bhikkhus, these are the three taints”.

For this meaning Blessed One spoke. There this is what was said –

T110 “One whose taint of sensual pleasures has ended, ignorance is fully removed too;

Taint of becoming is completely ended, fully freed without possession;

He bears the last body, having won Māra with his army”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

3.1.8 (58) Taṇhāsuttaṃ – Craving Sutta [74]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, taṇhā. Katamā tisso? Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, bhikkhave, tisso taṇhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V111 “Taṇhāyogena saṃyuttā, rattacittā bhavābhave;

Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātīmaraṇagāmino.

V112 “Ye ca taṇhaṃ pahantvāna, vītataṇhā [nikkaṇhā ca (sī. ka.)] bhavābhave;

Te ve [te ca (sī. pī. ka.)] pāraṅgatā [pāragatā (ka. sī. syā.)] loke, ye pattā āsavakkhaya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three cravings. Which three? Craving for sensual pleasures, craving for becoming, craving for not-becoming – indeed bhikkhus, these are the three cravings”.

For this meaning Blessed One spoke. There this is what was said –

T111 “Yoked by the bond of craving, mind impassioned with becoming or not-becoming;

They are yoked by the bond of Māra, people without refuge from bonds;

Beings go to round of existences, leading to birth-death. [75]

T112 “Those having abandoned craving, without craving for becoming or not-becoming;

They have gone to the far-shore of the world, having reached the end of taints”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

3.1.9 (59) Māradheyyasuttaṃ – Realm of Māra Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocati. Katamehi tīhi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V113 “Sīlaṃ samādhi paññā ca, yassa ete subhāvitā;

Atikkamma māradheyyaṃ, ādiccova virocatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing three qualities, a bhikkhu having transcended the realm of Māra is brilliant like Sun. Which three? Here, bhikkhus, a bhikkhu possesses the aggregate of virtue of one beyond training, possesses the aggregate of concentration of one beyond training, possesses the aggregate of wisdom of one beyond training – indeed bhikkhus, these are the three qualities, possessing which, a bhikkhu having transcended the realm of Māra is brilliant like Sun”. [76]

For this meaning Blessed One spoke. There this is what was said –

T113 “Virtue concentration and wisdom, whoever has these well-developed;

Having transcended the realm of Māra, is brilliant like the Sun”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Paṭhamo vaggo niṭṭhito. – First Section is finished.

Tassuddānaṃ –

Mūladhātu atha vedanā duve, esanā ca duve āsavā duve;

Taṇhāto ca atha [taṇhāto atha (syā.)] māradheyyato, vaggamāhu paṭhamanti muttamanti.

Therefore said [contents] ––

Root-Element and two of feelings, two of longings and two of taints;

Craving and realm of Māra, this is the first section, the best one.

3.1 Dutiyavaggo – Second Section

3.1.1 (60) Puññakiriyavatthusuttaṃ – Bases of Meritorious Action Sutta [77]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu – imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V114 “Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

V115 “Ete dhamme bhāvayitvā, tayo sukhasamuddaye;

Abyāpajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three bases of meritorious action. Which three? Donation is the base of meritorious action, virtue is the base of meritorious action, development is the base of meritorious action – indeed bhikkhus, these are the three bases of meritorious action”. [78]

For this meaning Blessed One spoke. There this is what was said –

T114 “Train in [making] merits, for bringing about future happiness;

Donating and virtuous conduct, and develop mind of loving-friendliness too.

T115 “Having developed these three qualities, happiness will arise;

In the happy world without ill-will, the wise one will arise”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

3.1.1 (61) Cakkhusuttaṃ – Eyes Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, cakkhūni. Katamāni tīṇi? Maṃsacakkhu, dibbacakkhu, paññācakkhu – imāni kho, bhikkhave, tīṇi cakkhūnī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V116 “Maṃsacakkhu dibbacakkhu, paññācakkhu anuttaraṃ;

Etāni tīṇi cakkhūni, akkhāsi purisuttamo.

V117 “Maṃsacakkhussa uppādo, maggo dibbassa cakkhuno;

Yato ñāṇaṃ udapādi, paññācakkhu anuttaraṃ;

Yassa cakkhussa paṭilābhā, sabbadukkhā pamuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three eyes. Which three? The fleshly eye, the divine eye, the wisdom eye – indeed bhikkhus, these are the three eyes”. [79]

For this meaning Blessed One spoke. There this is what was said –

T116 “Fleshly eye, divine eye, wisdom eye unsurpassed;

These three eyes, were spoken of by the best of men [Lord Buddha].

T117 “With arising of fleshly eye, arises the path to divine eye;

From the time when understanding arises, the wisdom eye unsurpassed;

One who obtains [such an] eye, is freed from all suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

3.1.2 (62) Indriyasuttaṃ – Faculties Sutta [80]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V118 “Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

V119 “Tato aññā vimuttassa, ñāṇaṃ ve hoti tādino;

Akuppā me vimuttīti, bhavasaṃyojanakkhayā.

V120 “Sa ve [sace (sī. syā.)] indriyasampanno, santo santipade rato;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three faculties. Which three? Knowing the unknown faculty, knowing faculty, one who knows faculty – indeed bhikkhus, these are the three faculties”.

For this meaning Blessed One spoke. There this is what was said –

T118 “Trainee desirous of training, follower of the straight path;

First comes the understanding of ending [of fetters], immediately followed by the final knowledge.

T119 “There with final knowledge of freedom, thus one has the understanding;

Unwavering is my freedom, fetters of becoming are ended.

T120 “He endowed with faculties, peaceful delighting in peace [Nibbāna];

Bears the last body, having won Māra with his army”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

3.1.3 (63) Addhāsuttaṃ – Times Sutta [81]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, addhā. Katame tayo? Atīto addhā, anāgato addhā, paccuppanno addhā – ime kho, bhikkhave, tayo addhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V121 “Akkheyyasaññino sattā, akkheyyasmiṃ patiṭṭhitā;

Akkheyyaṃ apariññāya, yogamāyanti maccuno.

V122 “Akkheyyañca pariññāya, akkhātāraṃ na maññati;

Phuṭṭho vimokkho manasā, santipadamanuttaraṃ.

V123 “Sa ve [sace (ka.)] akkheyyasampanno, santo santipade rato;

Saṅkhāyasevī dhammaṭṭho, saṅkhyaṃ nopeti vedagū”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three times. Which three? Past time, future time, present time – indeed bhikkhus, these are the three times”.

For this meaning Blessed One spoke. There this is what was said –

T121 “Beings perceptive of what is declared, established in what is declared;

Not completely knowing the declared, come to the bond of Lord of Death.

T122 “Completely knowing the declared, not conceiving the declarer;

Contact full-freedom mentally, the unsurpassed peaceful station [Nibbāna].

T123 “He endowed with declaration, peaceful delighting in peace [Nibbāna];

Resorting to fully ending, established in Dhammā, the wise one cannot be reckoned”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

3.1.4 (64) Duccaritasuttaṃ – Misconduct Sutta [82]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, duccaritāni. Katamāni tīṇi? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – imāni kho, bhikkhave, tīṇi duccaritānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V124 “Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasaṃhitaṃ.

V125 “Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three misconduct. Which three? Bodily misconduct, verbal misconduct, mental misconduct – indeed bhikkhus, these are the three misconduct”.

For this meaning Blessed One spoke. There this is what was said –

T124 “Having done bodily misconduct, and verbal misconduct too;

Having done mental misconduct, and whatever other accumulation of hatred.

T125 “Not having done wholesome kamma, having done much unwholesome;

On breakup of body the unwise one, arises in hell”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

3.1.5 (65) Sucaritasuttaṃ – Good Conduct Sutta [83]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, sucaritāni. Katamāni tīṇi? Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – imāni kho, bhikkhave, tīṇi sucaritānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V126 “Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasaṃhitaṃ.

V127 “Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three good conduct. Which three? Bodily good conduct, verbal good conduct, mental good conduct – indeed bhikkhus, these are the three good conduct”.

For this meaning Blessed One spoke. There this is what was said –

T126 “Having abandoned bodily misconduct, and verbal misconduct too;

Having abandoned mental misconduct, and whatever other accumulation of hatred.

T127 “Not having done unwholesome kamma, having done much wholesome;

On breakup of body the wise one, arises in heaven“.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

3.1.6 (66) Soceyyasuttaṃ – Purification Sutta [84]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ – imāni kho, bhikkhave, tīṇi soceyyānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V128 “Kāyasuciṃ vacīsuciṃ [vācāsuciṃ (ka.)], cetosucimanāsavaṃ;

Suciṃ soceyyasampannaṃ, āhu sabbappahāyina”nti [āhu ninhātapāpakanti (a. ni. 3.122) yuttataraṃ].

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three purifications. Which three? Bodily purification, verbal purification, mental purification – indeed bhikkhus, these are the three purifications”.

For this meaning Blessed One spoke. There this is what was said –

T128 “Bodily purified, verbally purified, mentally purified-taintless;

Pure, endowed with purity, has abandoned All”. [85]

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

3.1.7 (67) Moneyyasuttaṃ – Silence Sutta [86]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ – imāni kho, bhikkhave, tīṇi moneyyānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V129 “Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka”nti [āhu sabbappahāyinanti (a. ni. 3.123)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three silences. Which three? Bodily silence, verbal silence, mental silence – indeed bhikkhus, these are the three silences”.

For this meaning Blessed One spoke. There this is what was said –

T129 “Bodily silent sage, verbally silent sage, mentally silent sage-taintless;

Silent sage endowed with silence, is purged of evils”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

3.1.8 (68) Paṭhamarāgasuttaṃ – Lust One Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, ‘baddho [bando (bahūsu)] mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo [yathā kāmakaraṇīyo ca (sī. syā. pī. ka.)] pāpimato’. Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathā kāmakaraṇīyo [na yathākāmakaraṇīyo ca (syā.)] pāpimato’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V130 “Yassa rāgo ca doso ca, avijjā ca virājitā;

Taṃ bhāvitattaññataraṃ, brahmabhūtaṃ tathāgataṃ;

Buddhaṃ verabhayātītaṃ, āhu sabbappahāyina”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whoever here has not abandoned lust, not abandoned hate, not abandoned delusion – is called, bhikkhus, ‘Tied by Māra, bonded by Māra’s noose, to be done with as desired by the Evil One’. Bhikkhus, whoever here has abandoned lust, abandoned hate, abandoned delusion – is called, bhikkhus, ‘Not tied by Māra, cast-off Māra’s noose, not to be done with as desired by the Evil One’ “.

For this meaning Blessed One spoke. There this is what was said –

T130 “Whoever has lust and hate, ignorance too fully removed;

One who has become developed, become Brahma, Tathāgata;

[Become] Buddha, beyond enmity-fear, has abandoned All”. [87]

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

3.1.9 (69) Dutiyarāgasuttaṃ – Lust Two Sutta [88]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, na ‘atari [atiṇṇo (ka. sī. ka.)] samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ’. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘atari samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ, tiṇṇo pāraṅgato [pāragato (sī. aṭṭha. syā.)] thale tiṭṭhati brāhmaṇo’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V131 “Yassa rāgo ca doso ca, avijjā ca virājitā;

Somaṃ samuddaṃ sagahaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatāri.

V132 “Saṅgātigo maccujaho nirūpadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na pamāṇameti, amohayi maccurājanti brūmī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whoever bhikkhus or bhikkhunis here has not abandoned lust, not abandoned hate, not abandoned delusion – this is called, bhikkhus, ‘Not swum ocean with waves, with hurricane waves, with whirlpools, with crocodiles, with demons’. Bhikkhus, whoever bhikkhus or bhikkhunis here has abandoned lust, abandoned hate, abandoned delusion – this is called, bhikkhus, ‘Swum ocean with waves, with hurricane waves, with whirlpools, with crocodiles, with demons – crossed-over, gone to the far-shore, a brāhmaṇa standing on the ground’ “.

For this meaning Blessed One spoke. There this is what was said –

T131 “Whoever has lust and hate, ignorance too fully removed;

He here has crossed-over, the ocean with crocodiles, demons, with fear of waves, so difficult to cross.

T132 “Surmounted attachment, abandoned death, possession-less, abandoned suffering, without further becoming;

Reached the goal, measureless, undeluded by the king of death he is, I say”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Dutiyo vaggo niṭṭhito. – Second Section is finished.

Tassuddānaṃ –

Puññaṃ cakkhu atha indriyāni [atthindriyā (syā.)], addhā ca caritaṃ duve soci [suci (syā.)];

Muno [mune (syā.)] atha rāgaduve, puna vaggamāhu dutiyamuttamanti.

Therefore said [contents] ––

Merits eyes and faculties, times and two of conduct, purification;

Silent sage and two of lust again, this is the second section, the best one.

3.1 Tatiyavaggo – Third Section

3.1.1 (70) Micchādiṭṭhikasuttaṃ – Wrong View Sutta [89]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.

“Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V133 “Micchā manaṃ paṇidhāya, micchā vācañca bhāsiya [micā vācaṃ abhāsiya (sabbattha)];

Micchā kammāni katvāna, kāyena idha puggalo.

V134 “Appassutāpuññakaro [appassutopuññakaro (sī.), appassuto apuññakaro (syā. pī.)], appasmiṃ idha jīvite;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I have seen beings possessing bodily misconduct, possessing verbal misconduct, possessing mental misconduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view. They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“Indeed bhikkhus, I don’t say this having heard it from some renunciate or brāhmaṇa. Bhikkhus, I have seen beings possessing bodily misconduct, possessing verbal misconduct, possessing mental misconduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view. They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell. Bhikkhus, whatever I have fully understood, fully seen, fully known, that only I am saying.

“Bhikkhus, I have seen beings possessing bodily misconduct, possessing verbal misconduct, possessing mental misconduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view. They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell”.

For this meaning Blessed One spoke. There this is what was said –

T133 “Wrong mental intention, wrong speech spoken;

Having done wrong bodily kammā, here the person.

T134 “Unlearned and undone merits, lives here a short life;

On breakup of body the unwise one, arises in hell”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

3.1.1 (71) Sammādiṭṭhikasuttaṃ – Right View Sutta [90]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.

“Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V135 “Sammā manaṃ paṇidhāya, sammā vācañca bhāsiya [sammā vācaṃ abhāsiya (sabbattha)];

Sammā kammāni katvāna, kāyena idha puggalo.

V136 “Bahussuto puññakaro, appasmiṃ idha jīvite;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I have seen beings possessing bodily good conduct, possessing verbal good conduct, possessing mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view. They, after the breakup of body and death, have arisen in a good destination, in a heavenly world.

“Indeed bhikkhus, I don’t say this having heard it from some renunciate or brāhmaṇa. Bhikkhus, I have seen beings possessing bodily good conduct, possessing verbal good conduct, possessing mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view. They, after the breakup of body and death, have arisen in a good destination, in a heavenly world. Bhikkhus, whatever I have fully understood, fully seen, fully known, that only I am saying.

“Bhikkhus, I have seen beings possessing bodily good conduct, possessing verbal good conduct, possessing mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view. They, after the breakup of body and death, have arisen in a good destination, in a heavenly world”.

For this meaning Blessed One spoke. There this is what was said –

T135 “Right mental intention, right speech spoken;

Having done right bodily kammā, here the person.

T136 “Learned and done merits, lives here a short life;

On breakup of body the wise one, arises in heaven”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

3.1.2 (72) Nissaraṇiyasuttaṃ – Refuges [Escapes] Sutta [91]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, nissaraṇiyā [nissāraṇīyā (a. ni. 5.200)] dhātuyo. Katamā tisso? Kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ – imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V137 “Kāmanissaraṇaṃ ñatvā, rūpānañca atikkamaṃ;

Sabbasaṅkhārasamathaṃ, phusaṃ ātāpi sabbadā.

V138 “Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three refuge elements. Which three? Refuge from these sensual pleasures is namely going forth; refuge from this form is namely formless element; whatever indeed has become, formed, dependently arisen, that has cessation as it’s refuge – indeed bhikkhus, these are the three refuge elements”.

For this meaning Blessed One spoke. There this is what was said –

T137 “Having understood the refuge from sensual pleasures, having transcended form [world] too;

Calming all formations, the ardent one always contacts [Nibbāna].

T138 “Bhikkhu with the right view, from there [he] is freed;

Perfected in higher knowledges, peaceful one, surmounted the bonds, the silent sage”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

3.1.3 (73) Santatarasuttaṃ – Progressively Calmer Sutta [92]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Rūpehi, bhikkhave, arūpā [āruppā (sī.)] santatarā, arūpehi nirodho santataro”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V139 “Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino [āruppaṭṭhāyino (sī.)];

Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.

V140 “Ye ca rūpe pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

V141 “Kāyena amataṃ dhātuṃ, phusayitvā nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ pada”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, formless is calmer than form, cessation is calmer than formless”.

For this meaning Blessed One spoke. There this is what was said –

T139 “Beings who have arisen in form [world], and those in formless [world];

Not knowing about cessation, come back to further becoming.

T140 “Completely knowing form element, unestablished in formless;

They are freed in cessation, those people who have killed death.

T141 Having touched undying element by body, without possession;

Renouncing possessions, having realized [Nibbāna], taintless;

Preaches rightly self-enlightened [Lord Buddha], the unsorrowing dustless station [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

3.1.4 (74) Puttasuttaṃ – Sons Sutta [93]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atijāto, anujāto, avajātoti.

“Kathañca, bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. Putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto atijāto hoti.

“Kathañca, bhikkhave, putto anujāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto anujāto hoti.

“Kathañca, bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṃ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmi”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V142 “Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā;

Avajātaṃ na icchanti, yo hoti kulagandhano.

V143 “Ete kho puttā lokasmiṃ, ye bhavanti upāsakā;

Saddhā sīlena sampannā, vadaññū vītamaccharā;

Cando abbhaghanā mutto, parisāsu virocare”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three sons are seen in the world. Which three? Worthy, follower, unworthy.

“And how, bhikkhus, is a son a worthy one? Here, bhikkhus, son’s mother-father haven’t gone for refuge to the Buddha, haven’t gone for refuge to the Dhamma, haven’t gone for refuge to the Saṅgha; [they] don’t abstain from killing living beings, don’t abstain from theft, don’t abstain from sensual misconduct, don’t abstain from lying, don’t abstain from liquors-spirits-wines-intoxicants, are unvirtuous evil-doers. Their son has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha; [he] abstains from killing living beings, abstains from theft, abstains from sensual misconduct, abstains from lying, abstains from liquors-spirits-wines-intoxicants, is a virtuous good-doer. Thus indeed, bhikkhus, a son is a worthy one.

“And how, bhikkhus, is a son a follower? Here, bhikkhus, son’s mother-father have gone for refuge to the Buddha, have gone for refuge to the Dhamma, have gone for refuge to the Saṅgha; [they] abstain from killing living beings, abstain from theft, abstain from sensual misconduct, abstain from lying, abstain from liquors-spirits-wines-intoxicants, are virtuous good-doers. Their son has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha; [he] abstains from killing living beings, abstains from theft, abstains from sensual misconduct, abstains from lying, abstains from liquors-spirits-wines-intoxicants, is a virtuous good-doer. Thus indeed, bhikkhus, a son is a follower.

“And how, bhikkhus, is a son an unworthy one? Here, bhikkhus, son’s mother-father have gone for refuge to the Buddha, have gone for refuge to the Dhamma, have gone for refuge to the Saṅgha; [they] abstain from killing living beings, abstain from theft, abstain from sensual misconduct, abstain from lying, abstain from liquors-spirits-wines-intoxicants, are virtuous good-doers. Their son hasn’t gone for refuge to the Buddha, hasn’t gone for refuge to the Dhamma, hasn’t gone for refuge to the Saṅgha; [he] doesn’t abstain from killing living beings, doesn’t abstain from theft, doesn’t abstain from sensual misconduct, doesn’t abstain from lying, doesn’t abstain from liquors-spirits-wines-intoxicants, is an unvirtuous evil-doer. Thus indeed, bhikkhus, a son is an unworthy one. Indeed bhikkhus, these three sons are seen in the world”.

For this meaning Blessed One spoke. There this is what was said –

T142 “A worthy [or] a follower, son is wished for by the wise ones;

[They] Don’t wish for an unworthy one, who is a family-stinker.

T143 “These indeed are the sons in the world, who become lay devotees;

Endowed with confidence and virtues, easy to speak to, miserliness-less;

Like moon freed from thick cloud cover, [is] brilliant in the [star] council”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

3.1.5 (75) Avuṭṭhikasuttaṃ – Rainless Sutta [94]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Avuṭṭhikasamo, padesavassī, sabbatthābhivassī.

“Kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ [… vaṇibbakayācakānaṃ (sī.)] annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.

“Kathañca, bhikkhave, puggalo padesavassī hoti? Idha, bhikkhave, ekacco puggalo ekaccānaṃ dātā (hoti) [( ) natthi syāmapotthake], ekaccānaṃ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo padesavassī hoti.

“Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? Idha, bhikkhave, ekacco puggalo sabbesaṃva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo sabbatthābhivassī hoti. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V144 “Na samaṇe na brāhmaṇe, na kapaṇaddhikavanibbake;

Laddhāna saṃvibhājeti, annaṃ pānañca bhojanaṃ;

Taṃ ve avuṭṭhikasamoti, āhu naṃ purisādhamaṃ.

V145 “Ekaccānaṃ na dadāti, ekaccānaṃ pavecchati;

Taṃ ve padesavassīti, āhu medhāvino janā.

V146 “Subhikkhavāco puriso, sabbabhūtānukampako;

Āmodamāno pakireti, detha dethāti bhāsati.

V147 “Yathāpi megho thanayitvā, gajjayitvā pavassati;

Thalaṃ ninnañca pūreti, abhisandantova [abhisandentova (?)] vārinā.

V148 “Evameva idhekacco, puggalo hoti tādiso;

Dhammena saṃharitvāna, uṭṭhānādhigataṃ dhanaṃ;

Tappeti annapānena, sammā patte vanibbake”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three persons are seen in the world. Which three? Rainless, partly raining, fully raining everywhere.

“And how, bhikkhus, is a person rainless? Here, bhikkhus, some person is not a giver of food-drink-cloth-vehicle-garlands-scents-creams-bedding-lodging-lamps to any renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar. Thus indeed, bhikkhus, is a person rainless.

“And how, bhikkhus, is a person partly raining? Here, bhikkhus, some person is a giver of food-drink-cloth-vehicle-garlands-scents-creams-bedding-lodging-lamps to some renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar, but not to others. Thus indeed, bhikkhus, is a person partly raining.

“And how, bhikkhus, is a person fully raining everywhere? Here, bhikkhus, some person is a giver of food-drink-cloth-vehicle-garlands-scents-creams-bedding-lodging-lamps to all renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar. Thus indeed, bhikkhus, is a person fully raining everywhere. Indeed bhikkhus, these three persons are seen in the world”.

For this meaning Blessed One spoke. There this is what was said –

T144 “Not with renunciate nor with brāhmaṇa, nor with miserable-tramp-travelling salesman;

Shares the gains, food drink eatables;

They are rainless, the lowest men.

T145 “Doesn’t give to some, will give to some;

They are called partly raining, by the intelligent ones.

T146 “Man with all requisites and responsive, compassionate for all beings;

Rejoicingly gives, saying ‘Give, give’.

T147 “Like rain, thundering-roaring, pours down;

Filling low-lying land, flowing with water.

T148 “Just so here some, person is like such;

Having rightly collected, energetically earned wealth;

Satisfies with food-drinks, fully filling bowl of those in need”. [95]

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

3.1.6 (76) Sukhapatthanāsuttaṃ – Aspiring for Happiness Sutta [96]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṃsā me āgacchatūti [āgacchantūti (syā.)] sīlaṃ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṃ rakkheyya paṇḍito, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti sīlaṃ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V149 “Sīlaṃ rakkheyya medhāvī, patthayāno tayo sukhe;

Pasaṃsaṃ vittalābhañca, pecca sagge pamodanaṃ.

V150 “Akarontopi ce pāpaṃ, karontamupasevati;

Saṅkiyo hoti pāpasmiṃ, avaṇṇo cassa rūhati.

V151 “Yādisaṃ kurute mittaṃ, yādisaṃ cūpasevati;

Sa ve tādisako hoti, sahavāso hi [sahavāsopi (sī. ka.)] tādiso.

V152 “Sevamāno sevamānaṃ, samphuṭṭho samphusaṃ paraṃ;

Saro diddho kalāpaṃva, alittamupalimpati;

Upalepabhayā [upalimpabhayā (ka.)] dhīro, neva pāpasakhā siyā.

V153 “Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā.

V154 “Tagarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā.

V155 “Tasmā pattapuṭasseva [palāsapuṭasseva (pī. ka.)], ñatvā sampākamattano;

Asante nupaseveyya, sante seveyya paṇḍito;

Asanto nirayaṃ nenti, santo pāpenti suggati”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, aspiring for these three happiness, the wise one should protect virtue. Which three? [Aspiring] ‘May praises come’ wise one should protect virtue, [aspiring] ‘May pleasures arise’ wise one should protect virtue, [aspiring] ‘May after the breakup of body and death I arise in good destination, heaven world’ wise one should protect virtue. Indeed bhikkhus, aspiring for these three happiness, the wise one should protect virtue”.

For this meaning Blessed One spoke. There this is what was said –

T149 “Intelligent one protects the virtues, aspiring for three happiness;

Praises and wealth-gains too, afterwards much rejoicing in heaven.

T150 “If he doesn’t do evil, [but] associates with [evil]doers;

[He] Is doubted as evil, contempt for him grows.

T151 “Whichever friends you make, whoever you associate with;

Such-like you become, because of dwelling together with such.

T152 “Resorted one the resorter, contacted one the contactor;

Like a poisoned arrow [contaminates] the quiver, smearing the unsmeared [arrows];

Fearful of defilement the patient one, has no evil friends.

T153 “Like a man who touches, foul-fish with tip of kusa grass;

Even the kusa grass smells foul, like that is resorting to fools.

T154 “Like a man who touches, fragrance with a leaf;

Even the leaf smells fragrant, like that is resorting to wise.

T155 “Therefore like a leaf-basket, having understood what will happen to oneself;

Not resorting to non-peaceful ones, peaceful ones are resorted to by wise;

Non-peaceful one leads to hell, peaceful one [helps] reach good destination”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

3.1.7 (77) Bhidurasuttaṃ – Subject to Breakup Sutta [97]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Bhidurāyaṃ [bhindantāyaṃ (syā. pī. ka.)], bhikkhave, kāyo, viññāṇaṃ virāgadhammaṃ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V156 “Kāyañca bhiduraṃ [bhindantaṃ (syā. pī. ka.)] ñatvā, viññāṇañca virāgunaṃ [virāgikaṃ (ka. sī.), pabhaṅguṇaṃ (syā.)];

Upadhīsu bhayaṃ disvā, jātimaraṇamaccagā;

Sampatvā paramaṃ santiṃ, kālaṃ kaṅkhati bhāvitatto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, this body is subject to breakup; consciousness is subject to dissolution; all possessions are impermanent, suffering, of changing nature”.

For this meaning Blessed One spoke. There this is what was said –

T156 “Having understood body is subject to breakup, and consciousness is subject to dissolution too;

Having seen fear in possessions, overcoming birth-death;

Having fully reached highest peace, bides time the developed one”. [98]

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

3.1.8 (78) Dhātusosaṃsandanasuttaṃ – Flowing Together Due to Elements Sutta [99]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhātuso, bhikkhave, sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samenti.

“Atītampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandiṃsu samiṃsu. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu.

“Anāgatampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandissanti samessanti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti.

“Etarahipi, bhikkhave, paccuppanaṃ addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samentī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V157 “Saṃsaggā vanatho jāto, asaṃsaggena chijjati;

Parittaṃ dārumāruyha, yathā sīde mahaṇṇave.

V158 “Evaṃ kusītamāgamma, sādhujīvīpi sīdati;

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

V159 “Pavivittehi ariyehi, pahitattehi jhāyibhi;

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Due to elements, bhikkhus, beings flow together, get together with other beings. Low-inclined beings flow together, get together with other low-inclined beings; good-inclined beings flow together, get together with other good-inclined beings.

“In the past too, bhikkhus, because of elements, beings flowed together, got together with other beings. Low-inclined beings flowed together, got together with other low-inclined beings; good-inclined beings flowed together, got together with other good-inclined beings.

“In the future too, bhikkhus, because of elements, beings will flow together, get together with other beings. Low-inclined beings will flow together, get together with other low-inclined beings; good-inclined beings will flow together, get together with other good-inclined beings.

“In the present too, bhikkhus, because of elements, beings flow together, get together with other beings. Low-inclined beings flow together, get together with other low-inclined beings; good-inclined beings flow together, get together with other good-inclined beings”.

For this meaning Blessed One spoke. There this is what was said –

T157 “Associated ones get defiled, unassociated ones cut-off;

Having climbed an insignificant piece of bark, one sinks in the great ocean.

T158 “Thus associating with an indolent one, the liver of good life sinks;

Therefore you should completely forsake, an indolent unenergetic one.

T159 “With detached noble ones, resolute ones doing jhānā;

Always firm and energetic, dwell with [such] wise ones”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

3.1.9 (79) Parihānasuttaṃ – Decay Sutta [100]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; niddārāmo hoti, niddārato, niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V160 “Kammārāmo bhassārāmo [bhassarato (sabbatha)], niddārāmo ca uddhato;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

V161 “Tasmā hi appakiccassa, appamiddho anuddhato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three phenomena evolve for the decay of a trainee bhikkhu. Which three? Here, bhikkhus, a trainee bhikkhu is fond of work, delights in work, is intent on pleasure in work; is fond of speech, delights in speech, is intent on pleasure in speech; is fond of sleep, delights in sleep, is intent on pleasure in sleep. Indeed bhikkhus, these three phenomena evolve for the decay of a trainee bhikkhu.

“Bhikkhus, these three phenomena evolve for the non-decay of a trainee bhikkhu. Which three? Here, bhikkhus, a trainee bhikkhu isn’t fond of work, doesn’t delight in work, isn’t intent on pleasure in work; isn’t fond of speech, doesn’t delight in speech, isn’t intent on pleasure in speech; isn’t fond of sleep, doesn’t delight in sleep, isn’t intent on pleasure in sleep. Indeed bhikkhus, these three phenomena evolve for the non-decay of a trainee bhikkhu”.

For this meaning Blessed One spoke. There this is what was said –

T160 “Fond of work, fond of speech, fond of sleep, restless;

Such a bhikkhu is incapable, to contact the best self-enlightenment [Nibbāna].

T161 “Therefore [be] with few duties, little torpor, non-restless;

Such a bhikkhu as he is capable, to contact the best self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Tatiyo vaggo niṭṭhito. – Third Section is finished.

Tassuddānaṃ –

Dve diṭṭhī nissaraṇaṃ rūpaṃ, putto avuṭṭhikena ca;

Sukhā ca bhiduro [bhindanā (sabbattha)] dhātu, parihānena te dasāti.

Therefore said [contents] ––

Two of views, refuge, form, son and raining too;

Happiness and subject to breakup, element, decay is the tenth.

3.1 Catutthavaggo – Fourth Section

3.1.1 (80) Vitakkasuttaṃ – Thoughts Sutta [101]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, akusalavitakkā. Katame tayo? Anavaññattipaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, parānuddayatāpaṭisaṃyutto vitakko. Ime kho, bhikkhave, tayo akusalavitakkā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V162 “Anavaññattisaṃyutto, lābhasakkāragāravo;

Sahanandī amaccehi, ārā saṃyojanakkhayā.

V163 “Yo ca puttapasuṃ hitvā, vivāhe saṃharāni [saṅgahāni (ka. sī. syā. pī.)] ca;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three unwholesome thoughts. Which three? Thought connected with reputation, thought connected with gains-hospitality-praise, thought connected with sympathy for others. Indeed bhikkhus, these are the three unwholesome thoughts”.

For this meaning Blessed One spoke. There this is what was said –

T162 “Fettered by [thoughts of] reputation, gains-hospitality-respect;

Rejoicing with confidants, he is remote from ending of fetters.

T163 “Having abandoned son-animal, fully removing marriage too;

Such a bhikkhu as he is capable, to contact best self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

3.1.1 (81) Sakkārasuttaṃ – Hospitality Sutta [102]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; ( ) [(diṭṭhā mayā bhikkhave sattā sakkārena abhibhūtā. …pe… asakkārena abhibhūtā …pe… sakkārena ca asakkārena ca tadubhayena abhibhūtā pariyādinnacittā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.) (syā.) purimavagge micchādiṭṭhikasammādiṭṭhikasuttehi pana sameti, anvayabyatirekavākyānaṃ pana anantaritattā pāsaṃsatarā.)] api ca, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tamevāhaṃ vadāmi.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V164 “Yassa sakkariyamānassa, asakkārena cūbhayaṃ;

Samādhi na vikampati, appamādavihārino [appamāṇavihārino (sī. aṭṭha.)].

V165 “Taṃ jhāyinaṃ sātatikaṃ, sukhumaṃ diṭṭhivipassakaṃ;

Upādānakkhayārāmaṃ, āhu sappuriso itī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“I have seen, bhikkhus, beings conquered by hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by non-hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by hospitality, by non-hospitality, and by both too, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“Indeed bhikkhus, I don’t say this having heard it from some renunciate or brāhmaṇa; bhikkhus, whatever I have fully understood, fully seen, fully known, that only I am saying.

“I have seen, bhikkhus, beings conquered by hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by non-hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by hospitality, by non-hospitality, and by both too, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell”.

For this meaning Blessed One spoke. There this is what was said –

T164 “By hospitality and honors, by non-hospitality, and by both;

For whom concentration doesn’t waver, [he is] one dwelling heedfully.

T165 “Thus doing jhāna, persevering, seeing with subtle insight;

Fond of ending the clinging, he is called a good person”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

3.1.2 (82) Devasaddasuttaṃ – Words of Devā Sutta [103]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṃ upādāya. Katame tayo? Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajjāya ceteti, tasmiṃ samaye [tasmiṃ bhikkhave samaye (pī. ka.)] devesu devasaddo niccharati – ‘eso ariyasāvako mārena saddhiṃ saṅgāmāya cetetī’ti. Ayaṃ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṃ upādāya.

“Puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako mārena saddhiṃ saṅgāmetī’ti. Ayaṃ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṃ upādāya.

“Puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṃ abhivijiya ajjhāvasatī’ti. Ayaṃ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṃ upādāya. Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṃ upādāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V166 “Disvā vijitasaṅgāmaṃ, sammāsambuddhasāvakaṃ;

Devatāpi namassanti, mahantaṃ vītasāradaṃ.

V167 “Namo te purisājañña, yo tvaṃ dujjayamajjhabhū;

Jetvāna maccuno senaṃ, vimokkhena anāvaraṃ.

V168 “Iti hetaṃ namassanti, devatā pattamānasaṃ;

Tañhi tassa na passanti, yena maccuvasaṃ vaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three words of devā sounded forth by devā from time to time. Which three? At the time when noble disciple, shaving hair and beard, having put on brown clothes, intends to ordain from home into homelessness, at that time word of devā is sounded forth by devā – ‘This noble disciple intends to battle with Māra’. This bhikkhus, is the first word of devā sounded forth by devā from time to time.

“Again too, bhikkhus, at the time when noble disciple dwells, intent on developing the seven factors of enlightenment, at that time word of devā is sounded forth by devā – ‘This noble disciple is battling with Māra’. This bhikkhus, is the second word of devā sounded forth by devā from time to time. [104]

“Again too, bhikkhus, at the time when noble disciple dwells with ending of taints, taintless, with a fully-freed mind, fully-freed by wisdom, having self-realized in this world the higher knowledges, having appeased; at that time word of devā is sounded forth by devā – ‘This noble disciple, winner of the battle, leader of the battle, dwells today having won’. This bhikkhus, is the third word of devā sounded forth by devā from time to time. Indeed bhikkhus, these are the three words of devā sounded forth by devā from time to time”.

For this meaning Blessed One spoke. There this is what was said –

T166 “Having seen the battle-winner, disciple of rightly self-enlightened;

Devā venerate too, the great one without foolishness.

T167 “Veneration to that thoroughbred man, who has conquered hard to conquer;

Having won army of Lord of Death, [now] unobstructed in full-freedom.

T168 “Because of this, devatā venerate, the attainer;

[Ground] is not seen, of one who has escaped the control of death”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

3.1.3 (83) Pañcapubbanimittasuttaṃ – Five Fore Signs Sutta [105]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti – mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, sake devo devāsane nābhiramatīti. Tamenaṃ, bhikkhave, devā ‘cavanadhammo ayaṃ devaputto’ti iti viditvā tīhi vācāhi anumodenti [anumodanti (sī. syā. pī.)] – ‘ito, bho, sugatiṃ gaccha, sugatiṃ gantvā suladdhalābhaṃ labha, suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhī’“ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “kinnu kho, bhante, devānaṃ sugatigamanasaṅkhātaṃ; kiñca, bhante, devānaṃ suladdhalābhasaṅkhātaṃ; kiṃ pana, bhante, devānaṃ suppatiṭṭhitasaṅkhāta”nti?

“Manussattaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ sugatigamanasaṅkhātaṃ; yaṃ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ paṭilabhati. Idaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ suladdhalābhasaṅkhātaṃ; sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Idaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ suppatiṭṭhitasaṅkhāta”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V169 “Yadā devo devakāyā, cavati āyusaṅkhayā;

Tayo saddā niccharanti, devānaṃ anumodataṃ.

V170 “‘Ito bho sugatiṃ gaccha, manussānaṃ sahabyataṃ;

Manussabhūto saddhamme, labha saddhaṃ anuttaraṃ.

V171 “‘Sā te saddhā niviṭṭhassa, mūlajātā patiṭṭhitā;

Yāvajīvaṃ asaṃhīrā, saddhamme suppavedite.

V172 “‘Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

V173 “‘Kāyena kusalaṃ katvā, vācāya kusalaṃ bahuṃ;

Manasā kusalaṃ katvā, appamāṇaṃ nirūpadhiṃ.

V174 “‘Tato opadhikaṃ puññaṃ, katvā dānena taṃ bahuṃ;

Aññepi macce saddhamme, brahmacariye nivesaya’ [nivesaye (sī. syā.)].

V175 “Imāya anukampāya, devā devaṃ yadā vidū;

Cavantaṃ anumodenti, ehi deva punappuna”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, when, a deva is destined to pass-away from the devā world, five fore signs appear – garlands wither, clothes become soiled, sweat drops from his covered parts, complexion becomes unattractive, and deva doesn’t delight in his own devahood. The devā, having known ‘This deva-son is destined to pass-away’, with three words try to rejoice him – ‘Here, good sir, go to good destination, having gone to good destination gain the well-gained, having gained the well-gained become well-established’ ”.

Spoken thus, some bhikkhu addressed the Blessed One thus – “What indeed, venerable sir, is named leading to good destination for devā; and what is named well-gained gains for devā; also what, venerable sir, is named well-established for devā”?

“Indeed bhikkhu, becoming human is named leading to good destination for devā, having become human being he obtains confidence in the Dhammā-Vinayā spoken by the Tathāgata. This indeed, bhikkhu, is named well-gained gains for devā; he indeed settled in confidence, root-born and established strongly, is unable to be dispersed by renunciate or brāhmaṇa or devā or Māra or brahmā or anyone else in the world. This indeed, bhikkhu, is named well-established for devā”.

For this meaning Blessed One spoke. There this is what was said –

T169 “When a deva passes from the devā world, with ending of life-span;

Three words are uttered, to rejoice the deva.

T170 “ ‘Here, good sir, go to good destination, manifesting as human;

Having become human, in the good Dhammā gain unsurpassed confidence.

T171 “ ‘He settled in confidence, root born and established;

Unable to be dispersed as long as life lasts, in the good Dhammā well-spoken.

T172 “ ‘Having abandoned bodily misconduct, and verbal misconduct too;

Having abandoned mental misconduct, and whatever other accumulation of hatred.

T173 “ ‘Having done wholesome bodily, and much wholesome verbally too;

Having done wholesome mentally, immeasurable without possessions.

T174 “ ‘There with merit possessions, having given much donations;

Settle other mortals in the good Dhammā, in the holy-life’.

T175 “With this compassion, devā having known about the deva;

Rejoice the one passing away, come deva, again and again”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

3.1.4 (84) Bahujanahitasuttaṃ – Welfare of Many Sutta [106]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame tayo? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“Puna caparaṃ, bhikkhave, tasseva satthu [satthuno (syā.)] sāvako arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“Puna caparaṃ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. Sopi [so (?)] dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V176 “Satthā hi loke paṭhamo mahesi, tassanvayo sāvako bhāvitatto;

Athāparo pāṭipadopi sekho, bahussuto sīlavatūpapanno.

V177 “Ete tayo devamanussaseṭṭhā, pabhaṅkarā dhammamudīrayantā;

Apāpuranti [apāpurenti (ka.)] amatassa dvāraṃ, yogā pamocenti [yāgā pamuccanti (sī.), yogā mocanti (syā.)] hujjanaṃ te.

V178 “Ye satthavāhena anuttarena, sudesitaṃ maggamanukkamanti [maggamanuggamanti (sī. ka.)];

Idheva dukkhassa karonti antaṃ, ye appamattā sugatassa sāsane”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“These three persons arising in the world, arise for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans. Which three? Here, bhikkhus, Tathāgata arises in the world, arahant, rightly self-enlightened, endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of tamable men, teacher of devā and humans, enlightened, Blessed One. He preaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life. This bhikkhus, is the first person arising in the world, arises for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans.

“Again too, bhikkhus, that teacher’s disciple is an arahant, taintless, having lived the holy-life, done what had to be done, laid down the burden, reached the goal, completely ended fetter of becoming, fully freed by full understanding. He preaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life. This bhikkhus, is the second person arising in the world, arises for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans.

“Again too, bhikkhus, that teacher’s disciple is a trainee, practicing, learned, with virtues-practices arisen. He too preaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life. This bhikkhus, is the third person arising in the world, arises for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans. Indeed bhikkhus, these three persons arising in the world, arise for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans”.

For this meaning Blessed One spoke. There this is what was said –

T176 “Teacher is the first great sage in world, followed by developed disciple;

Then follows a practicing trainee, learned, with virtues-practices arisen.

T177 “These three are the best among devā and humans, radiant with Dhamma preaching;

Opening the door to the undying [Nibbāna], completely freeing many people from bonds.

T178 “Well-preached by unsurpassed caravan leader [Lord Buddha], they follow the path;

Here itself they will make an end of suffering, those heedful in the well-gone’s teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

3.1.5 (85) Asubhānupassīsuttaṃ – Contemplating Repulsive Sutta [107]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Asubhānupassī, bhikkhave, kāyasmiṃ viharatha; ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha. Asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo so pahīyati [pahiyyati (ka.)]. Ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V179 “Asubhānupassī kāyasmiṃ, ānāpāne paṭissato;

Sabbasaṅkhārasamathaṃ, passaṃ ātāpi sabbadā.

V180 “Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, dwell contemplating repulsiveness in body; internally well-establishing the mindfulness of in-and-out breathing and giving it primacy [108]; dwell contemplating impermanence in all formations. Bhikkhus, dwelling contemplating repulsiveness in body, he abandons the sleeping tendency of lust for beautiful element. Having internally well-established the mindfulness of in-and-out breathing and giving it primacy, [arising of] external thoughts siding with destruction – that doesn’t happen. Dwelling contemplating impermanence in all formations, ignorance is abandoned, knowledge arises”.

For this meaning Blessed One spoke. There this is what was said –

T179 “Contemplating repulsiveness in body, mindful of in-and-out breathing;

Calming all formations, sees the ardent one always.

T180 “Bhikkhu with the right view, from there is freed;

Perfected in higher knowledges, peaceful one, surmounted the bonds, the silent sage”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

3.1.6 (86) Dhammānudhammapaṭipannasuttaṃ – Practicing Dhammā in Full Sutta [109]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhammānudhammapaṭipannassa bhikkhuno ayamanudhammo hoti veyyākaraṇāya – dhammānudhammapaṭipannoyanti bhāsamāno dhammaññeva bhāsati no adhammaṃ, vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṃ, tadubhayaṃ vā pana abhinivejjetvā upekkhako viharati sato sampajāno”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V181 “Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

V182 “Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Ajjhattaṃ samayaṃ cittaṃ, santimevādhigacchatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“A bhikkhu practicing the Dhammā in its fullness conforms with the Dhammā thus, I will explain – practicing the Dhammā in its fullness, when speaking he speaks only Dhammā, not non-Dhammā; or thinking he thinks only Dhammā thought, not non-Dhammā thought; or avoiding both these, he dwells equanimous, mindful, clearly knowing”. [110]

For this meaning Blessed One spoke. There this is what was said –

T181 “Fond of Dhammā, delighting in Dhammā, investigating Dhammā;

Recollecting the Dhammā a bhikkhu, doesn’t decay from good Dhammā. [111]

T182 “Whether walking or standing, sitting or sleeping;

With internally calm mind, enters upon [realization of] peace”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

3.1.7 (87) Andhakaraṇasuttaṃ – Blinding Sutta [112]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā. Katame tayo? Kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Vihiṃsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā.

“Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. Katame tayo? Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V183 “Tayo vitakke kusale vitakkaye, tayo pana akusale nirākare;

Sa ve vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhataṃ;

Sa ve vitakkūpasamena cetasā, idheva so santipadaṃ samajjhagā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three unwholesome thoughts are blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna. Which three? Thought of sensual pleasures, bhikkhus, is blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna. Thought of ill-will, bhikkhus, is blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna. Thought of violence, bhikkhus, is blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna. Indeed bhikkhus, these three unwholesome thoughts are blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna.

“Bhikkhus, these three wholesome thoughts are unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna. Which three? Thought of going forth, bhikkhus, is unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna. Thought of non ill-will, bhikkhus, is unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna. Thought of non-violence, bhikkhus, is unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna. Indeed bhikkhus, these three wholesome thoughts are unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna”.

For this meaning Blessed One spoke. There this is what was said –

T183 “Thinking three wholesome thoughts, neglecting three unwholesome ones;

Appeasing those thoughts and examinations, like rain fully settles dust;

With a mind appeased of thoughts, here itself he attains the peaceful station [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

3.1.8 (88) Antarāmalasuttaṃ – Inner Impurity Sutta [113]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V184 “Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

V185 “Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ [andhaṃ tamaṃ (sī.)] tadā hoti, yaṃ lobho sahate naraṃ.

V186 “Yo ca lobhaṃ pahantvāna, lobhaneyye na lubbhati;

Lobho pahīyate tamhā, udabindūva pokkharā.

V187 “Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

V188 “Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

V189 “Yo ca dosaṃ pahantvāna, dosaneyye na dussati;

Doso pahīyate tamhā, tālapakkaṃva bandhanā.

V190 “Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

V191 “Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naraṃ.

V192 “Yo ca mohaṃ pahantvāna, mohaneyye na muyhati;

Mohaṃ vihanti so sabbaṃ, ādiccovudayaṃ tama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three inner impurities, inner enemies, inner hostilities, inner assassins, inner adversaries. Which three? Bhikkhus, greed is an inner impurity, inner enemy, inner hostility, inner assassin, inner adversary. Bhikkhus, hate is an inner impurity, inner enemy, inner hostility, inner assassin, inner adversary. Bhikkhus, delusion is an inner impurity, inner enemy, inner hostility, inner assassin, inner adversary. Indeed bhikkhus, these are the three inner impurities, inner enemies, inner hostilities, inner assassins, inner adversaries”.

For this meaning Blessed One spoke. There this is what was said –

T184 “Greed the bringer of calamity, greed makes mind turbulent;

Births fear within, to which people are not awake.

T185 “Greedy doesn’t know the benefit, greedy doesn’t see Dhamma;

Deep darkness is there, [for] the man who is overpowered by greed.

T186 “Those having abandoned greed, un-greedy for what generates greed;

His greed is abandoned, like a water-drop on lotus.

T187 “Hate the bringer of calamity, hate makes mind turbulent;

Births fear within, to which people are not awake.

T188 “Hateful doesn’t know the benefit, hateful doesn’t see Dhamma;

Deep darkness is there, [for] the man who is overpowered by hate.

T189 “Those having abandoned hate, un-hateful for what generates hate;

His hate is abandoned, like palm fruit [cut] from the tie [to the palm].

T190 “Delusion the bringer of calamity, delusion makes mind turbulent;

Births fear within, to which people are not awake.

T191 “Deluded doesn’t know the benefit, deluded doesn’t see Dhamma;

Deep darkness is there, [for] the man who is overpowered by delusion.

T192 “Those having abandoned delusion, un-deluded by what generates delusion;

Destroying all delusion he is, like darkness [dispelled] when sun rises”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

3.1.9 (89) Devadattasuttaṃ – Devadatta Sutta [114]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye [uttariṃ karaṇīye (syā.)] oramattakena visesādhigamena [visesādhigamena ca (syā. pī.)] antarā vosānaṃ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V193 “Mā jātu koci lokasmiṃ, pāpiccho udapajjatha;

Tadamināpi jānātha, pāpicchānaṃ yathā gati.

V194 “Paṇḍitoti samaññāto, bhāvitattoti sammato;

Jalaṃva yasasā aṭṭhā, devadattoti vissuto [me sutaṃ (pāḷiyaṃ)].

V195 “So pamāṇamanuciṇṇo [pamādamanuciṇṇo (ka. sī. syā. pī.), samānamanuciṇṇo (aṭṭha.)], āsajja naṃ tathāgataṃ;

Avīcinirayaṃ patto, catudvāraṃ bhayānakaṃ.

V196 “Aduṭṭhassa hi yo dubbhe, pāpakammaṃ akubbato;

Tameva pāpaṃ phusati [phusseti (syā.)], duṭṭhacittaṃ anādaraṃ.

V197 “Samuddaṃ visakumbhena, yo maññeyya padūsituṃ;

Na so tena padūseyya, bhesmā hi udadhi mahā.

V198 “Evameva [evametaṃ (syā.)] tathāgataṃ, yo vādena vihiṃsati;

Sammaggataṃ [samaggataṃ (sī. ka.)] santacittaṃ, vādo tamhi na rūhati.

V199 “Tādisaṃ mittaṃ kubbetha, tañca seveyya paṇḍito;

Yassa maggānugo bhikkhu, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, conquered by three non-good dhammā, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable. Which three? Bhikkhus, conquered by evil wishes, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable. Bhikkhus, conquered by evil friendship, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable. While there being something further to be done, he stopped in-between when he arrived at the trifling special attainment. [115] Indeed bhikkhus, conquered by these three non-good dhammā, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable”.

For this meaning Blessed One spoke. There this is what was said –

T193 “May never in this world, an evil-wisher arise;

Know this, this is the destination of the evil-wisher.

T194 “Known to be wise, believed to be a developed one;

Burning with reputation, Devadatta was renowned. [116]

T195 “Pursuing heedlessness, he struck Tathāgata;

Reached Avīci hell, the one with four doors, fearful. [117]

T196 “Hating a non-hateful one, the one not doing evil kamma;

He contacts the evil, with hateful mind, the disrespectful one.

T197 “[Throwing] A poison-pot in the sea, those who believe makes it polluted;

It is not polluted on account of it, the great ocean is dreadful.

T198 “Just so is Tathāgata, who[ever] violates him with words;

Having arrived at right path, calm-minded, words don’t grow on him. [118]

T199 “Doing friendship with him, wise one should resort to him;

Whoever bhikkhu follows the path, reaches the end of suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Catuttho vaggo niṭṭhito. – Fourth Section is finished.

Tassuddānaṃ –

Vitakkāsakkārasadda, cavanaloke asubhaṃ;

Dhammaandhakāramalaṃ, devadattena te dasāti.

Therefore said [contents] ––

Thoughts-hospitality-words, falling away-world repulsive;

Dhamma-blinding-impurity, Devadatta is the tenth.

3.1 Pañcamavaggo – Fifth Section

3.1.1 (90) Aggappasādasuttaṃ – Foremost Confidence Sutta [119]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, aggappasādā. Katame tayo? Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā [bahupadā (ka.)] vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṃ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, tayo aggappasādā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V200 “Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

V201 “Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

V202 “Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

V203 “Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three foremost confidences. Which three? As far as beings go, bhikkhus, whether legless or two-legged or four-legged or many-legged, with form or formless, perceptive or non-perceptive or neither-perceptive-nor-non-perceptive, Tathāgata is declared foremost among them, arahant, rightly self-enlightened. Bhikkhus, those who have confidence in the Buddha, they have confidence in the foremost. For those who have confidence in the foremost, the result is foremost too.

“As far as phenomena go, bhikkhus, whether formed or unformed, lustlessness is declared foremost among them, namely: detoxing the intoxication, expelling the thirst, removing the residence, cutting-off round of existences, ending of craving, lustlessness, cessation, Nibbāna. Bhikkhus, those who have confidence in lustlessness, they have confidence in the foremost. For those who have confidence in the foremost, the result is foremost too.

“As far as orders or assemblies go, bhikkhus, the assembly of the disciples of Tathāgata is declared foremost among them, namely: four pairs, eight persons in this Blessed One’s disciple-order, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, unsurpassed field of merits in the world. Bhikkhus, those who have confidence in the Saṅgha, they have confidence in the foremost. For those who have confidence in the foremost, the result is foremost too. Indeed bhikkhus, these are the three foremost confidences”.

For this meaning Blessed One spoke. There this is what was said –

T200 “Glad with the foremost, full knower of the foremost Dhamma;

Glad with the foremost Buddha, unsurpassed, worthy of offering.

T201 “Glad with the foremost Dhamma, lustless appeased happy;

Glad with the foremost Saṅgha, unsurpassed field of merits.

T202 “Giving donation to the foremost, foremost merits increase much;

Foremost in life-span and color, reputation fame happiness strength too. [120]

T203 “Giver to the foremost the intelligent one, restrained by the foremost Dhamma;

Becoming deva or human, reaching the foremost, rejoices much”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

3.1.1 (91) Jīvikasuttaṃ – Livelihood Sutta [121]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. Abhisāpoyaṃ [abhisāpāyaṃ (sī.), abhilāpāyaṃ (syā. pī.), abhisapāyaṃ (ka.)], bhikkhave, lokasmiṃ – ‘piṇḍolo vicarasi pattapāṇī’ti. Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto so ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati na araññe tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V204 “Gihibhogā parihīno, sāmaññatthañca dubbhago;

Paridhaṃsamāno pakireti, chavālātaṃva nassati.

V205 “Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

V206 “Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, here the end of livelihood is namely alms-seeking. A big curse, bhikkhus, in this world is – ‘Walk seeking alms with alms-bowl in hand’. Yet indeed, bhikkhus, sons of reputable families take it up for reason, dependent on reason; not brought about by kings or thieves, not distressed with debt or fear, not because deprived of a livelihood. Indeed here too [thinking] ‘We are beset by birth, aging, death, sorrow, lamentation, suffering, mental sadness, despair; beset by suffering, afflicted with suffering – may we discern to make little of this, to make an end of this entire aggregate of suffering’. Thus ordained, bhikkhus, this son of the reputable family is covetous with intense lust for sensual pleasures, with a mind of ill-will, with polluted mind and intention, with mindfulness un-established, not clearly knowing, unrestrained, with a scattered mind, with unsubjugated faculties. Just as bhikkhus, a fire-brand from the [funeral] pyre – burning at both ends and smeared with dung in the middle – is not usable as firewood either in town or jungle, bhikkhus, this is the simile for such person, I say – he is devoid of household pleasures, nor does he completely fulfill the goal of renunciate life”.

For this meaning Blessed One spoke. There this is what was said –

T204 “Devoid of household pleasures, unblessed with goal of renunciate life;

Completely demolishes and scatters [the purpose for which he went forth], perishes like a firebrand from the pyre.

T205 “Brown-robed are many, evil-doers and intemperate;

Evil ones due to evil kammā, they arise in the hell. [122]

T206 “Better to eat an [scorching hot] iron ball, that is the simile for fire-flame;

Rather than an unvirtuous one eat, alms-food of the country intemperately”. [123]

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

3.1.2 (92) Saṅghāṭikaṇṇasuttaṃ – Holding the Corner of Outer Double Robe Sutta [124]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati. Dhammaṃ apassanto na maṃ passati [maṃ na passati (syā.)].

“Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo; atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati; dhammaṃ passanto maṃ passatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V207 “Anubandhopi ce assa, mahiccho ca vighātavā;

Ejānugo anejassa, nibbutassa anibbuto;

Giddho so vītagedhassa, passa yāvañca ārakā.

V208 “Yo ca dhammamabhiññāya, dhammamaññāya paṇḍito;

Rahadova nivāte ca, anejo vūpasammati.

V209 “Anejo so anejassa, nibbutassa ca nibbuto;

Agiddho vītagedhassa, passa yāvañca santike”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, even if holding the corner of [my] outer double robe, a bhikkhu follows me closely, tied to me, step by step; and he is covetous with intense lust for sensual pleasures, with a mind of ill-will, with polluted mind and intention, with mindfulness un-established, not clearly knowing, unrestrained, with a scattered mind, with unsubjugated faculties; then indeed he is far from me and I am from him. For what cause? Bhikkhus, that bhikkhu doesn’t see the Dhamma. Not seeing the Dhamma, he doesn’t see me.

“Even if hundred yojana from me, Bhikkhus, a bhikkhu dwells. But he is non-covetous with not-intense lust for sensual pleasures, with a mind of non-ill-will, with non-polluted mind and intention, with mindfulness established, clearly knowing, restrained, with concentrated mind, with guarded faculties; then indeed he is close to me and I am to him. For what cause? Bhikkhus, that bhikkhu sees the Dhamma. Seeing the Dhamma, he sees me”. [125]

For this meaning Blessed One spoke. There this is what was said –

T207 “Even [if] tied to me, one who is greatly wishful and destructive;

Perturbed one from imperturbed, unliberated one from liberated;

Greedy one from greedless, is seen as remote [from me].

T208 “One who has fully known the Dhamma, wise one who has understood the Dhamma;

Like a lake unstirred by wind, is imperturbable.

T209 “Imperturbable one to imperturbable, liberated one to liberated;

Greedless one to greedless, are seen as close [to each other]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

3.1.3 (93) Aggisuttaṃ – Fire Sutta [126]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, aggī. Katame tayo? Rāgaggi, dosaggi, mohaggi – ime kho, bhikkhave, tayo aggī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V210 “Rāgaggi dahati macce, ratte kāmesu mucchite;

Dosaggi pana byāpanne, nare pāṇātipātino.

V211 “Mohaggi pana sammūḷhe, ariyadhamme akovide;

Ete aggī ajānantā, sakkāyābhiratā pajā.

V212 “Te vaḍḍhayanti nirayaṃ, tiracchānañca yoniyo;

Asuraṃ pettivisayaṃ, amuttā mārabandhanā.

V213 “Ye ca rattindivā yuttā, sammāsambuddhasāsane;

Te nibbāpenti rāgaggiṃ, niccaṃ asubhasaññino.

V214 “Dosaggiṃ pana mettāya, nibbāpenti naruttamā;

Mohaggiṃ pana paññāya, yāyaṃ nibbedhagāminī.

V215 “Te nibbāpetvā nipakā, rattindivamatanditā;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

V216 “Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three fires. Which three? Fire of lust, fire of hate, fire of delusion – indeed bhikkhus, these are the three fires”.

For this meaning Blessed One spoke. There this is what was said –

T210 “Fire of lust burns in mortals, delighting in sensual pleasures, comatose;

Fire of hate in men, who kill with a mind of ill-will.

T211 “Fire of delusion in deluded [men], unskillful in the noble Dhamma;

Here not knowing fires, this generation well-delights in personality [view].

T212 “They increase the hell [population], and the animal births too;

Asura and Peta realms too, unfreed from Māra-tie. [127]

T213 “Those yoked night and day, in the teaching of rightly self-enlightened;

They get liberated from fire of lust, always perceptive of repulsiveness.

T214 “[Dousing] Fire of hate with loving-friendliness, they get liberated, best of men;

[Dousing] Fire of delusion with wisdom, leading to penetration.

T215 “They get liberated, prudent ones, [striving] unremittingly night and day;

Without residue completely liberated, without residue overcome suffering.

T216 “Noble seers reached end of knowledge, fully understood, the wise ones;

Having fully known the ending of births, they don’t come to further becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

3.1.1  (94) Upaparikkhasuttaṃ – Examination Sutta [128]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa [yathā yathā (bahūsu)] upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V217 “Sattasaṅgappahīnassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu should examine such that, as he examines, his consciousness is externally undistracted and undiffused, is internally unestablished, and by not clinging he is not craving. Bhikkhus, consciousness externally being undistracted and undiffused, internally being unestablished, and by not clinging he is not craving, the future origination of the arising of birth, aging, death, and suffering doesn’t take place”.

For this meaning Blessed One spoke. There this is what was said –

T217 “Abandoning seven attachments, by cutting-off lead, a bhikkhu;

Fully ended is the birth and round of existences, there is no further becoming for him”. [129]

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

3.1.2 (95) Kāmūpapattisuttaṃ – Arising of Sensual Pleasures Sutta [130]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, kāmūpapattiyo [kāmuppattiyo (sī.)]. Katamā tisso? Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino – imā kho, bhikkhave, tisso kāmūpapattiyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V218 “Paccupaṭṭhitakāmā ca, ye devā vasavattino;

Nimmānaratino devā, ye caññe kāmabhogino;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattare.

V219 “Etamādīnavaṃ ñatvā, kāmabhogesu paṇḍito;

Sabbe pariccaje kāme, ye dibbā ye ca mānusā.

V220 “Piyarūpasātagadhitaṃ, chetvā sotaṃ duraccayaṃ;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

V221 “Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three arising of sensual pleasures. Which three? Ones with presently arisen sensual pleasures, ones delighting in creating, and ones wielding control over creations of others – indeed bhikkhus, these are the three arising of sensual pleasures”.

For this meaning Blessed One spoke. There this is what was said –

T218 “Ones with presently arisen sensual pleasures, and devā wielding control;

Devā delighting in creating, and others delighting in sensual pleasures;

Becoming here, becoming there, don’t go beyond round of existences. [131]

T219 “Having understood this danger, in sensual pleasures, the wise one;

Gives-up all sensual pleasures, whether divine or human.

T220 “Bonded by dear and agreeable forms, having cut-off the current, hard to overcome;

Are without residue completely liberated, without residue overcome suffering.

T221 “Noble seers reached end of knowledge, fully understood the wise ones;

Having fully known ending of births, they don’t come to further becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

3.1.3 (96) Kāmayogasuttaṃ – Bond of Sensual Pleasures Sutta [132]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā [āgantvā (syā. ka.)] itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahā hoti, khīṇāsavo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V222 “Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

V223 “Ye ca kāme pahantvāna, appattā āsavakkhayaṃ;

Bhavayogena saṃyuttā, anāgāmīti vuccare.

V224 “Ye ca kho chinnasaṃsayā, khīṇamānapunabbhavā;

Te ve pāraṅgatā loke, ye pattā āsavakkhaya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, one yoked to the bond of sensual pleasures, yoked to the bond of becoming, is a returner, returning to this world. Bhikkhus, one unyoked from the bond of sensual pleasures, yoked to the bond of becoming, is a non-returner, not returning to this world. Bhikkhus, one unyoked from the bond of sensual pleasures, unyoked from the bond of becoming, is an arahant, taintless”.

For this meaning Blessed One spoke. There this is what was said –

T222 “Yoked by both the bond of sensual pleasures, and by the bond of becoming;

Beings go to round of existences, leading to birth-death.

T223 “Those who have abandoned sensual pleasures, [but] unreached the end of taints [Nibbāna];

Yoked by the bond of becoming, [they] are called non-returners.

T224 “Indeed for those doubtless, conceitless, ended are further becomings;

They have gone to the far-shore of the world, reached the end of taints [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

3.1.4 (97) Kalyāṇasīlasuttaṃ – Good Virtue Sutta [133]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati –

“Kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. Iti kalyāṇasīlo.

“Kalyāṇadhammo ca kathaṃ hoti? Idha, bhikkhave, bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. Iti kalyāṇasīlo, kalyāṇadhammo.

“Kalyāṇapañño ca kathaṃ hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.

“Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V225 “Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Taṃ ve kalyāṇasīloti, āhu bhikkhuṃ hirīmanaṃ [hirīmataṃ (syā. ka.)].

V226 “Yassa dhammā subhāvitā, satta [patta (sabbattha)] sambodhigāmino;

Taṃ ve kalyāṇadhammoti, āhu bhikkhuṃ anussadaṃ.

V227 “Yo dukkhassa pajānāti, idheva khayamattano;

Taṃ ve kalyāṇapaññoti, āhu bhikkhuṃ anāsavaṃ.

V228 “Tehi dhammehi sampannaṃ, anīghaṃ chinnasaṃsayaṃ;

Asitaṃ sabbalokassa, āhu sabbapahāyina”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a good virtuous bhikkhu, with good Dhammā, good wisdom is said to be in this Dhammā-Vinayā ‘having lived the entire holy-life, the best man’ –

“And how bhikkhus, a bhikkhu is good virtuous? Here, bhikkhus, a bhikkhu is virtuous, dwells restrained by the restraint of the precepts, endowed with conduct and alms-refuge, seeing danger in even as much as an atom of blamable, having fully undertaken training in the precepts. Thus indeed, bhikkhus, a bhikkhu is good virtuous. This good virtuous.

“And how is he with good Dhammā? Here, bhikkhus, a bhikkhu dwells intent on developing the seven factors of enlightenment. Thus indeed, bhikkhus, a bhikkhu is with good Dhammā. This good virtuous, good Dhammā. [134]

“And how is he with good wisdom? Here, bhikkhus, a bhikkhu dwells with ending of taints, taintless, with a fully-freed mind, fully-freed by wisdom, having self-realized in this world the higher knowledges, having appeased. Thus indeed, bhikkhus, a bhikkhu is with good wisdom.

“Thus good virtuous, with good Dhammā, with good wisdom is said to be in this Dhammā-Vinayā ‘having lived the entire holy-life, the best man’ ”.

For this meaning Blessed One spoke. There this is what was said –

T225 “Whoever by body and verbally, mentally too hasn’t done bad deeds;

He is one with good virtues, a bhikkhu with a sense of shame.

T226 “Whoever has well-developed Dhammā, the seven leading to self-enlightenment [Nibbāna];

He is one with good Dhammā, a bhikkhu who is non-haughty. [135]

T227 “One who knows suffering, ending his [suffering] here itself;

He is one with good wisdom, a bhikkhu who is taintless.

T228 “Endowed with these three qualities, griefless doubtless;

Independent in all worlds, is one who has abandoned the All”. [136]

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

3.1.5 (98) Dānasuttaṃ – Donation Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.

“Dveme, bhikkhave, saṃvibhāgā – āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ – dhammasaṃvibhāgo.

“Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V229 “Yamāhu dānaṃ paramaṃ anuttaraṃ, yaṃ saṃvibhāgaṃ bhagavā avaṇṇayi [avaṇṇayī (sī.)];

Aggamhi khettamhi pasannacitto, viññū pajānaṃ ko na yajetha kāle.

V230 “Ye ceva bhāsanti suṇanti cūbhayaṃ, pasannacittā sugatassa sāsane;

Tesaṃ so attho paramo visujjhati, ye appamattā sugatassa sāsane”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the two donations – donating material things and donating Dhamma. Bhikkhus, this is the foremost among these two donations, namely – donating Dhamma. [137]

“Bhikkhus, these are the two sharings – sharing material things and sharing Dhamma. Bhikkhus, this is the foremost among these two sharings, namely – sharing Dhamma.

“Bhikkhus, these are the two assistances – assisting with material things and assisting with Dhamma. Bhikkhus, this is the foremost among these two assistances, namely – assisting with Dhamma”.

For this meaning Blessed One spoke. There this is what was said –

T229 “Highest and unsurpassed donation, sharing, Blessed One described;

One glad with the foremost field [of merits], who wouldn’t offer to the wise generation at [right] time?

T230 “Both those who speak and listen, glad-minded in the well-gone’s teaching;

They fully cleanse the highest goal, those heedful in the well-gone’s teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

3.1.6 (99) Tevijjasuttaṃ – Triple Knowledge Sutta [138]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena.

“Kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena? Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Puna caparaṃ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Puna caparaṃ, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Evaṃ kho ahaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattenā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V231 “Pubbenivāsaṃ yovedi [yovedi (sabbattha)], saggāpāyañca passati;

Atho [atha (syā. ka.)] jātikkhayaṃ patto, abhiññāvosito muni.

V232 “Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I designate a triple-knowledge bearer brāhmaṇa based on Dhamma, not one who intoxicates others with prattling utterances.

“And how, bhikkhus, I designate a triple-knowledge bearer brāhmaṇa, not one who intoxicates others with prattling utterances? Here, bhikkhus, a bhikkhu recollects various past abodes namely this – one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, hundred births, thousand births, hundred thousand births, many evolving eons, many dissolving eons, many evolving and dissolving eons – ‘I was in that state of existence thus-named, of thus-clan, of thus-class, eating thus, experiencing suffering and happiness thus, of thus-lifespan. Having passed-away from there I arose in that state of existence. There I was thus-named, of thus-clan, of thus-class, eating thus, experiencing suffering and happiness thus, of thus-lifespan. Having passed-away from there I arose here’. Thus with particulars, with explanation, he recollects various past abodes. This is how the first knowledge is entered upon, ignorance is fully destroyed, knowledge arises, darkness is fully destroyed, light arises, for one who dwells heedful, ardent, and resolute.

“Again, bhikkhus, a bhikkhu with divine eye, purified and transcending human eye, sees beings passing-away and arising, in low and in high, attractive and unattractive, in good and bad destinations, he knows how beings come into being according to their kamma – ‘These venerables possessed bodily bad conduct, possessed verbal bad conduct, possessed mental bad conduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view. They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell. But here these venerables possessed bodily good conduct, possessed verbal good conduct, possessed mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view. They, after the breakup of body and death, have arisen in a good destination, heaven world’. Thus with divine eye, purified and transcending human eye, he sees beings passing-away and arising, in low and in high, attractive and unattractive, in good and bad destinations, he knows how beings come into being according to their kamma. This is how the second knowledge is entered upon, ignorance is fully destroyed, knowledge arises, darkness is fully destroyed, light arises, for one who dwells heedful, ardent, and resolute.

“Again, bhikkhus, a bhikkhu dwells having ended taints, taintless, with a fully-freed mind, fully-freed by wisdom, having self-realized in this world the higher knowledges, having appeased. This is how the third knowledge is entered upon, ignorance is fully destroyed, knowledge arises, darkness is fully destroyed, light arises, for one who dwells heedfully, ardently, and resolutely. Thus indeed, bhikkhus, I designate triple-knowledge bearer brāhmaṇa based on Dhamma, not one who intoxicates others with prattling utterances”.

For this meaning Blessed One spoke. There this is what was said –

T231 “He remembers his past abodes, sees heaven and states of woe too;

Thus having reached the end of birth, silent sage perfected in higher knowledges.

T232 “With these three knowledges, a brāhmaṇa is a triple-knowledge bearer;

I say he is a triple-knowledge bearer, not one who intoxicates others with prattling utterances”.

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

Pañcamo vaggo niṭṭhito. – Fifth Section is finished.

Tassuddānaṃ –

Pasāda jīvita saṅghāṭi, aggi upaparikkhayā;

Upapatti [uppatti (sī.)] kāma kalyāṇaṃ, dānaṃ dhammena te dasāti.

Therefore said [contents] ––

Gladness, livelihood, outer double-robe, fire, examination;

Arising, sensual pleasures, good, donation, by Dhamma is the tenth.

Tikanipāto niṭṭhito. – Chapter of Threes is finished.

4. Catukkanipāto – Chapter of Fours

4.1 Paṭhamavaggo – First Section [139]

4.1.1 (100) Brāhmaṇadhammayāgasuttaṃ – Brāhmaṇa Dhamma Sacrifice Sutta [140]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi [payatapāṇī (sī. syā.)] antimadehadharo anuttaro bhisakko sallakatto. Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.

“Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.

“Dveme, bhikkhave, saṃvibhāgā – āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ – dhammasaṃvibhāgo.

“Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho.

“Dveme, bhikkhave, yāgā – āmisayāgo ca dhammayāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ – dhammayāgo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V233 “Yo dhammayāgaṃ ayajī amaccharī, tathāgato sabbabhūtānukampī [sabbasattānukampī (syā.) aṭṭhakathāyampi];

Taṃ tādisaṃ devamanussaseṭṭhaṃ, sattā namassanti bhavassa pāragu”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I am a brāhmaṇa, generous, always purified-handed, bearing the last body, unsurpassed physician, a surgeon. Of such me, you are the true sons, born from mouth, born of Dhamma, made of Dhamma, inheritors of Dhamma, not inheritors of material things. [141]

“Bhikkhus, these are the two donations – donating material things and donating Dhamma. Bhikkhus, this is the foremost among these two donations, namely – donating Dhamma. [142]

“Bhikkhus, these are the two sharings – sharing material things and sharing Dhamma. Bhikkhus, this is the foremost among these two sharings, namely – sharing Dhamma.

“Bhikkhus, these are the two assistances – assisting with material things and assisting with Dhamma. Bhikkhus, this is the foremost among these two assistances, namely – assisting with Dhamma.

“Bhikkhus, these are the two sacrifices – material sacrifice and Dhamma sacrifice. Bhikkhus, this is the foremost among these two sacrifices, namely – Dhamma sacrifice”.

For this meaning Blessed One spoke. There this is what was said –

T233 “The unmiserly Dhamma sacrificer, Tathāgata compassionate for all beings;

Thus one, best of devā and humans, beings venerate the one gone to the far-shore of becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard. First.

4.1.2 (101) Sulabhasuttaṃ – Easily Gainable Sutta [143]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca (anavajjena ca) [(…) natthi sī. pī. ka. potthakesu ca aṅguttare ca], imassāhaṃ aññataraṃ sāmaññaṅganti vadāmī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V234 “Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

V235 “Ye cassa [yepassa (syā.)] dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa bhikkhuno”ti [sikkhatoti (sī. ka.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these four things are trifling, easily available, and blameless too. What four? Dust-heap robe, bhikkhus, is trifling, easily available, and blameless too. Lump-morsel food, bhikkhus, is trifling, easily available, and blameless too. Tree-root dwelling, bhikkhus, is trifling, easily available, and blameless too. Foul urine medicine, bhikkhus, is trifling, easily available, and blameless too. Bhikkhus, these four things are trifling, easily available, and blameless too. Indeed bhikkhus, because a bhikkhu is content with trifling and easily available things (blameless too), I say he has a factor of renunciate [life]”.

For this meaning Blessed One spoke. There this is what was said –

T234 “Content with blameless, trifling and easily available too;

Not concerned about dwelling, robes drinks-food;

[With a non]Destructed mind, unoppressed in [all] directions.

T235 “Dhamma has been declared, what is proper for renunciates;

Fully possessing it [and] content, bhikkhu [lives] heedfully”.

This too is the meaning of what was said by the Blessed one, thus I heard. Second.

4.1.3 (102) Āsavakkhayasuttaṃ – End of Taints Sutta [144]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṃ passato āsavānaṃ khayo hoti? Idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V236 “Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

V237 “Tato aññā vimuttassa, vimuttiñāṇamuttamaṃ;

Uppajjati khaye ñāṇaṃ, khīṇā saṃyojanā iti.

V238 “Na tvevidaṃ kusītena, bālenamavijānatā;

Nibbānaṃ adhigantabbaṃ, sabbaganthappamocana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I say the end of taints comes about for one who knows, one who sees; not for one who doesn’t know, one who doesn’t see. Knowing what, bhikkhus, and seeing what taints are ended? This is suffering – bhikkhus, knowing this, seeing this, taints are ended. This is the arising of suffering – bhikkhus, knowing this, seeing this, taints are ended. This is the cessation of suffering – bhikkhus, knowing this, seeing this, taints are ended. This is the practice leading to the cessation of suffering – bhikkhus, knowing this, seeing this, taints are ended. Thus indeed, bhikkhus, taints are ended for one who knows, one who sees”.

For this meaning Blessed One spoke. There this is what was said –

T236 “Trainees, desirous of training, follower of the straight path;

First comes the understanding of ending [of fetters], immediately followed by the final knowledge.

T237 “There with knowledge of final freedom, best freedom knowledge [Nibbāna];

Arises the understanding of ending, that the fetters are ended.

T238 “Not [attained] here by indolent, unknown to the fools;

Nibbāna is entered upon, completely freed from all bonds”.

This too is the meaning of what was said by the Blessed one, thus I heard. Third.

4.1.4 (103) Samaṇabrāhmaṇasuttaṃ – Renunciate and Brāhmaṇa Sutta [145]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkha’nti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti – na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkha’nti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti – te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V239 “Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.

V240 “Cetovimuttihīnā te, atho paññāvimuttiyā;

Abhabbā te antakiriyāya, te ve jātijarūpagā.

V241 “Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.

V242 “Cetovimuttisampannā, atho paññāvimuttiyā;

Bhabbā te antakiriyāya, na te jātijarūpagā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whichever renunciates or brāhmaṇā don’t know as it is ‘This is suffering’; don’t know as it is ‘This is the arising of suffering’; don’t know as it is ‘This is the cessation of suffering’; don’t know as it is ‘This is the practice leading to the cessation of suffering’ – to me, bhikkhus, those renunciates or brāhmaṇā are not renunciate among renunciates or brāhmaṇa among brāhmaṇā, and those venerable ones do not dwell in the goal of renunciate life or goal of brāhmaṇā life, having self-realized in this world the higher knowledges, having appeased.

“Indeed bhikkhus, whichever renunciates or brāhmaṇā know as it is ‘This is suffering’; know as it is ‘This is the arising of suffering’; know as it is ‘This is the cessation of suffering’; know as it is ‘This is the practice leading to the cessation of suffering’ – indeed to me, bhikkhus, those renunciates or brāhmaṇā are renunciate among renunciates or brāhmaṇa among brāhmaṇā, and those venerable ones dwell in the goal of renunciate life or goal of brāhmaṇā life, having self-realized in this world the higher knowledges, having appeased”.

For this meaning Blessed One spoke. There this is what was said –

T239 “Those who don’t know suffering, and the origination of suffering;

Thus from where all suffering, can be blocked without residue;

Don’t know the path to that, leading to appeasing of suffering.

T240 “They are without a fully-freed mind, and [not] fully-freed by wisdom too;

They are unable to make an end, they arise in birth-aging [again].

T241 “Those who know suffering, and the origination of suffering;

Thus from where all suffering, can be blocked without residue;

Know the path to that, leading to appeasing of suffering.

T242 “Endowed with a fully-freed mind, and fully-freed by wisdom too;

They are able to make an end, they don’t arise in birth-aging [again]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fourth.

4.1.5  (104) Sīlasampannasuttaṃ – Endowed with Virtue Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṃsakā alaṃsamakkhātāro saddhammassa dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; savanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; upasaṅkamanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; payirupāsanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anussaraṇampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anupabbajjampahaṃ [anussatimpahaṃ (syā.)], bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi. Taṃ kissa hetu? Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṃ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṃ gacchati. Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V243 “Pāmojjakaraṇaṃ ṭhānaṃ [… karaṇaṭhānaṃ (sī. syā.)], etaṃ hoti vijānataṃ;

Yadidaṃ bhāvitattānaṃ, ariyānaṃ dhammajīvinaṃ.

V244 “Te jotayanti saddhammaṃ, bhāsayanti pabhaṅkarā;

Ālokakaraṇā dhīrā, cakkhumanto raṇañjahā.

V245 “Yesaṃ ve sāsanaṃ sutvā, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whichever bhikkhus are endowed with virtues, endowed with concentration, endowed with wisdom, endowed with full-freedom [Nibbāna], endowed with knowledge and vision of full-freedom [Nibbāna], advisors, instructors, showing the path, rousers, inspirers, gladdening, indeed full declarers of the good Dhamma: I say bhikkhus – seeing them, listening to them, approaching them, being completely devoted to them, recollecting them, to ordain following them is very helpful. For what cause? Bhikkhus, resorting to, associating with, being completely devoted to bhikkhus like that, the incomplete aggregate of virtue goes to complete development, the incomplete aggregate of concentration goes to complete development, the incomplete aggregate of wisdom goes to complete development, the incomplete aggregate of full-freedom goes to complete development, the incomplete aggregate of knowledge and vision of full-freedom goes to complete development. Like this, bhikkhus, those bhikkhus are called teachers, caravan leaders, abandoners of sinful, dispellers of darkness, light makers, luster makers, illuminators, bearers of fire-brand, radiance-makers, noble ones, seers”.

For this meaning Blessed One spoke. There this is what was said –

T243 “Joyful state, one should be a full knower of this;

Namely one who is developed, leading the life of noble Dhamma.

T244 “They light-up the good Dhamma, speaking radiantly;

Light-makers, patient ones, seers, abandoners of sinful.

T245 “Those who having heard the teaching, having fully understood wise ones;

Having fully known ending of births, don’t come to further becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard. Fifth.

4.1.6 (105) Taṇhuppādasuttaṃ – Arising of Craving Sutta [146]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V246 “Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

V247 “Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these four cravings arise in [those] bhikkhus subject to arising of craving. What four? Because of robes, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving; because of alms-food, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving; because of dwelling place, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving; because of this or that life, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving. Indeed bhikkhus, these four cravings arise in [those] bhikkhus subject to arising of craving”.

For this meaning Blessed One spoke. There this is what was said –

T246 “With craving as the shadow, a man has round of existences for long-time;

Becoming here, becoming there, doesn’t go beyond round of existences.

T247 “Having understood this danger, [that] craving originates suffering;

Craving-less, unclinging, mindful bhikkhu should live gone-forth life”.

This too is the meaning of what was said by the Blessed one, thus I heard. Sixth.

4.1.7 (106) Sabrahmakasuttaṃ – With Brahma Sutta [147]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

“‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V248 “Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

V249 “Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena [nahāpanena (sī.)], pādānaṃ dhovanena ca.

V250 “Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, those families are living with brahmā where the mother-father are worshipped by children at home. Bhikkhus, those families are living with first devatā where the mother-father are worshipped by children at home. Bhikkhus, those families are living with first teachers where the mother-father are worshipped by children at home. Bhikkhus, those families are living with worthy of gifts where the mother-father are worshipped by children at home.

“‘Brahmā’, bhikkhus, is a designation for the mother-father. ‘First devatā’, bhikkhus, is a designation for the mother-father. ‘First teachers’, bhikkhus, is a designation for the mother-father. ‘Worthy of gifts’, bhikkhus, is a designation for the mother-father. For what cause? Bhikkhus, mother-father are very helpful to the children when they are not walking, nourish them, show them [the ways of] the world”.

For this meaning Blessed One spoke. There this is what was said –

T248 “Mother-father are brahmā, said to be the first teachers;

Worthy of gifts by children, compassionate for offspring.

T249 “Therefore they are venerated, and provided hospitality by wise;

With food and drinks, clothes and beds too;

With anointments and bathing, washing [their] feet too.

T250 “They honoring mother-father thus, the wise ones;

Here itself are praised, afterwards much rejoice in heaven”.

This too is the meaning of what was said by the Blessed one, thus I heard. Seventh.

4.1.8 (107) Bahukārasuttaṃ – Doers of Much Sutta [148]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Bahukārā [bahūpakārā (sī. pī.)], bhikkhave, brāhmaṇagahapatikā tumhākaṃ ye vo [ye te (sabbattha)] paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṃ yaṃ [ye (?)] nesaṃ dhammaṃ desetha ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Evamidaṃ, bhikkhave, aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V251 “Sāgārā anagārā ca, ubho aññoññanissitā;

Ārādhayanti saddhammaṃ, yogakkhemaṃ anuttaraṃ.

V252 “Sāgāresu ca cīvaraṃ, paccayaṃ sayanāsanaṃ;

Anagārā paṭicchanti, parissayavinodanaṃ.

V253 “Sugataṃ [puggalaṃ (sī. ka.)] pana nissāya, gahaṭṭhā gharamesino;

Saddahānā arahataṃ, ariyapaññāya jhāyino.

V254 “Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, the brāhmaṇa householders are very helpful to you who are presently giving you necessities of robes, alms-food, lodging, and medicines and other requisites for sick. You too, bhikkhus, should preach Dhamma to the thus very helpful brāhmaṇa householders that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life. Thus here, bhikkhus, with dependence on each other, live the holy-life, to escape the flood, for rightly making an end of suffering”.

For this meaning Blessed One spoke. There this is what was said –

T251 “Home dwellers and homeless too, both are mutually dependent;

[They] Obtain the good Dhamma, the unsurpassed refuge from bonds [Nibbāna]. [149]

T252 “From home dwellers, clothes-requisites-beds;

Homeless receive, to banish [seasonal] troubles.

T253 “In dependence on those well-gone, house-holders the seeker of household life;

[Are] Confident in the arahant, [who is] doing jhāna with noble wisdom.

T254 “Here having dwelt in Dhamma, the path leading to good destination;

Delight in the devā world, rejoice in sensual pleasures the desirous ones”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eighth.

4.1.9 (108) Kuhasuttaṃ – Deceit Sutta [150]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te [na ca te bhikkhave bhikkhū (sī. pī. ka.)] imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṃ dhammavinaye [imasmiṃ ca te dhammavinaye (syā.), te bhikkhave bhikkhū imasmiṃ dhammavinaye (ka.)] vuddhiṃ virūḷhiṃ vepullaṃ āpajjantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V255 “Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

V256 “Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, those bhikkhus who are deceitful, obdurate, prattler, quarrelsome, puffed-up, unrestrained, they are not my bhikkhus. Bhikkhus, those bhikkhus have departed from this Dhammā-Vinayā, nor will they come to increase, growth, abundance in this Dhammā-Vinayā. Indeed bhikkhus, those bhikkhus who are deceitless, sensible, non-prattler, patient, not puffed-up, restrained, they are my bhikkhus. Bhikkhus, those bhikkhus have not departed from this Dhammā-Vinayā, and they will come to increase, growth, abundance in this Dhammā-Vinayā”.

For this meaning Blessed One spoke. There this is what was said –

T255 “Deceitful obdurate prattler quarrelsome, puffed-up unrestrained;

They do not grow in the Dhamma, preached by the rightly self-enlightened.

T256 “Deceitless non-prattler patient, sensible well-restrained;

They grow in the Dhamma, preached by the rightly self-enlightened”.

This too is the meaning of what was said by the Blessed one, thus I heard. Ninth.

4.1.10 (109) Nadīsotasuttaṃ – River Current Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. Tamenaṃ cakkhumā puriso tīre ṭhito disvā evaṃ vadeyya – ‘kiñcāpi kho tvaṃ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṃ tvaṃ, ambho purisa, rahadaṃ pāpuṇitvā maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. Atha kho so, bhikkhave, puriso tassa purisassa saddaṃ sutvā hatthehi ca pādehi ca paṭisotaṃ vāyameyya.

“Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cettha [ayaṃ cevettha (syā.)] attho – ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.

“‘Piyarūpaṃ sātarūpa’nti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.

“‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ adhivacanaṃ;

“‘Ūmibhaya’nti kho [sañīmīti kho (bahūsu)], bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ;

“‘Āvaṭṭa’nti kho [sāvaṭṭoti kho (bahūsu)], bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ;

“‘Gaharakkhaso’ti kho [sagaho sarakkhasoti kho (bahūsu)], bhikkhave, mātugāmassetaṃ adhivacanaṃ;

“‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṃ adhivacanaṃ;

“‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ;

“‘Cakkhumā puriso tīre ṭhitoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti. [151]

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V257 “Sahāpi dukkhena jaheyya kāme, yogakkhemaṃ āyatiṃ patthayāno;

Sammappajāno suvimuttacitto, vimuttiyā phassaye tattha tattha;

Sa vedagū vūsitabrahmacariyo, lokantagū pāragatoti vuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, just as a man was carried away by the river current, dear and agreeable. A seer standing on the river-bank having seen this spoke thus to him – ‘Mister, although indeed you are carried away by the river current, dear and agreeable, there is further down a lake, with waves, with whirlpools, with crocodiles, with demons – mister, reaching that lake you will die or undergo deadly suffering’. Then indeed, bhikkhus, that man having heard the other man, will make an effort with hands and legs to go against the current.

“Indeed this is the simile, bhikkhus, used to instruct. This is the meaning – ‘river current’ is indeed bhikkhus, the designation for craving.

“ ‘Dear and agreeable’ is indeed bhikkhus, the designation for these six internal sense-bases.

“ ‘Further down the lake‘ is indeed bhikkhus, the designation for the five fetters going to lower [destinations]. [152]

“ ‘Fear of waves‘ is indeed bhikkhus, the designation for this anger and despair.

“ ‘Whirlpools‘ is indeed bhikkhus, the designation for these five characteristics of sensual pleasures. [153]

“ ‘Crocodiles-demons‘ is indeed bhikkhus, the designation for women. [154]

“ ‘Against the current ‘ is indeed bhikkhus, the designation for going-forth.

“ ‘With hands and legs make an effort’ is indeed bhikkhus, the designation for being energetic.

“ ‘A seer standing on the river-bank’ is indeed bhikkhus, the designation for the Tathāgata, arahant, rightly self-enlightened”.

For this meaning Blessed One spoke. There this is what was said –

T257 “Abandon sensual pleasures even if that’s hard, aspiring for refuge from bonds [Nibbāna] in future;

With right knowledge and fully-freed mind, contact freedom [Nibbāna] step-by-step;

One who has reached the end of knowledge, lived the holy-life, reached the end of world, is said to be the one gone to the far-shore”. [155]

This too is the meaning of what was said by the Blessed one, thus I heard. Tenth.

4.1.11 (110) Carasuttaṃ – Walking Sutta [156]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti [byantikaroti (sī. pī.), byantaṃ karoti (ka.)] anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī [anottappī (sabbattha) dukanipāte, aṅguttare 1.4.11 passitabbaṃ] satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī [ottappī (sabbattha)] satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V258 “Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Yo vitakkaṃ vitakketi, pāpakaṃ gehanissitaṃ.

V259 “Kummaggaṃ paṭipanno [kummaggappaṭipanno (a. ni. 4.11)] so, mohaneyyesu mucchito;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

V260 “Yo ca caraṃ vā tiṭṭhaṃ vā [yo caraṃ vā yadi vā tiṭṭhaṃ (syā.), yo caraṃ vātha tiṭṭhaṃ vā (sī. ka.)], nisinno uda vā sayaṃ;

Vitakkaṃ samayitvāna, vitakkūpasame rato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu while walking has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish. Bhikkhus, a bhikkhu become thus while walking is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy.

“Bhikkhus, a bhikkhu while standing has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish. Bhikkhus, a bhikkhu become thus while standing is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy.

“Bhikkhus, a bhikkhu while sitting has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish. Bhikkhus, a bhikkhu become thus while sitting is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy.

“Bhikkhus, an awake bhikkhu while lying down has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish. Bhikkhus, an awake bhikkhu become thus while lying down is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy. [157]

“Bhikkhus, a bhikkhu while walking has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish. Bhikkhus, a bhikkhu become thus while walking is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, a bhikkhu while standing has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish. Bhikkhus, a bhikkhu become thus while standing is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, a bhikkhu while sitting has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish. Bhikkhus, a bhikkhu become thus while sitting is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, an awake bhikkhu while lying down has an arisen thought of sensual pleasures or thought of ill-will or thought of violence. There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish. Bhikkhus, an awake bhikkhu become thus while lying down is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute”.

For this meaning Blessed One spoke. There this is what was said –

T258 “Whether walking or standing, sitting or lying down;

One who thinks evil thoughts, dependent on home-life.

T259 “He is a practicer of the wrong path, comatose by what generates delusion;

Such a bhikkhu is incapable, to contact the best self-enlightenment [Nibbāna].

T260 “One who is walking or standing, sitting or lying down;

Having calmed the [evil] thoughts, delights in appeasement of thoughts;

Such a bhikkhu as he is capable, to contact best self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard. Eleventh.

4.1.12 (111) Sampannasīlasuttaṃ – Endowed with Virtue Sutta [158]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sampannasīlā, bhikkhave, viharatha [hotha (syā.)] sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

“Sampannasīlānaṃ vo, bhikkhave, viharataṃ [bhavataṃ (syā.)] sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu kimassa uttari karaṇīyaṃ [kimassa bhikkhave uttari karaṇīyaṃ (sabbattha)]?

“Carato cepi, bhikkhave, bhikkhuno [abhijjhā byāpādo vigato (a. ni. 4.12) aṭṭhakathāya sameti] bhijjhā [159] vigatā [abhijjhā byāpādo vigato (a. ni. 4.12) aṭakathāya sameti] hoti, byāpādo vigato hoti [thinamiddhaṃ uddhaccakukkuccaṃ vicikicchā (a. ni. 4.12)], thinamiddhaṃ vigataṃ hoti, uddhaccakukkuccaṃ vigataṃ hoti, vicikicchā [thinamiddhaṃ uddhaccakukkuccaṃ vicikiccā (a. ni. 4.12)] pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appamuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā vigatā hoti byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā vigatā hoti, byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā vigatā hoti byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V261 “Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye;

Yataṃ samiñjaye [samiñjaye (sī. syā.)] bhikkhu, yatamenaṃ pasāraye.

V262 “Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

V263 “Evaṃ vihārimātāpiṃ, santavuttimanuddhataṃ;

Cetosamathasāmīciṃ, sikkhamānaṃ sadā sataṃ;

Satataṃ pahitattoti, āhu bhikkhuṃ tathāvidha”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, dwell endowed with virtues, endowed with precepts; dwell restrained by the restraint of the precepts, endowed with conduct and alms-refuge, seeing danger in even as much as an atom of blamable; having fully undertaken, train in the precepts.

“Bhikkhus, dwelling endowed with virtues, endowed with precepts; dwelling restrained by the restraint of the precepts, endowed with conduct and alms-refuge, seeing danger in even as much as an atom of blamable; having fully undertaken, training in the precepts; how does one do the higher duty?

“Bhikkhus, a bhikkhu while walking is without covetousness, without ill-will, without sloth-torpor, without restlessness-remorse, skeptical doubt is abandoned, is firm-energetic-unsluggish, with mindfulness established and unmuddled, bodily calm and passion-less, with mind restrained and concentrated. Bhikkhus, a bhikkhu become thus while walking is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, a bhikkhu while standing is without covetousness, without ill-will, without sloth-torpor, without restlessness-remorse, skeptical doubt is abandoned, is firm-energetic-unsluggish, with mindfulness established and unmuddled, bodily calm and passion-less, with mind restrained and concentrated. Bhikkhus, a bhikkhu become thus while standing is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, a bhikkhu while sitting is without covetousness, without ill-will, without sloth-torpor, without restlessness-remorse, skeptical doubt is abandoned, is firm-energetic-unsluggish, with mindfulness established and unmuddled, bodily calm and passion-less, with mind restrained and concentrated. Bhikkhus, a bhikkhu become thus while sitting is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, an awake bhikkhu while lying down is without covetousness, without ill-will, without sloth-torpor, without restlessness-remorse, skeptical doubt is abandoned, is firm-energetic-unsluggish, with mindfulness established and unmuddled, bodily calm and passion-less, with mind restrained and concentrated. Bhikkhus, an awake bhikkhu become thus while lying down is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute”. [160]

For this meaning Blessed One spoke. There this is what was said –

T261 “Controlled in walking and standing, sitting and lying down too;

Controlled he moves, controlled he stretches.

T262 “Upwards across and downwards, wherever the world extends;

Contemplates the phenomena, aggregates arising and passing away. [161]

T263 “Thus dwelling ardent, with peaceful conduct, non-restless;

With mind correctly concentrated, desirous of training, always mindful;

Continuously resolute, such a one is called a bhikkhu”. [162]

This too is the meaning of what was said by the Blessed one, thus I heard. Twelfth.

4.1.13 (112) Lokasuttaṃ – World Sutta [163]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Loko, bhikkhave, tathāgatena abhisambuddho lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā yasmā taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccati.

“Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā, tasmā tathāgatoti vuccati.

“Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī yathākārī tathāvādī, tasmā tathāgatoti vuccati.

“Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā tathāgatoti vuccatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V264 “Sabbalokaṃ [sabbaṃ lokaṃ (a. ni. 4.23)] abhiññāya, sabbaloke yathātathaṃ;

Sabbalokavisaṃyutto, sabbaloke anūpayo [anusayo (sī.), anupayo (syā.)].

V265 “Sa ve [sabbe (sabbattha) a. ni. 4.23 passitabbaṃ] sabbābhibhū dhīro, sabbaganthappamocano;

Phuṭṭhāssa paramā santi, nibbānaṃ akutobhayaṃ.

V266 “Esa khīṇāsavo buddho, anīgho chinnasaṃsayo;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye.

V267 “Esa so bhagavā buddho, esa sīho anuttaro;

Sadevakassa lokassa, brahmacakkaṃ pavattayi.

V268 “Iti devā manussā ca, ye buddhaṃ saraṇaṃ gatā;

Saṅgamma taṃ namassanti, mahantaṃ vītasāradaṃ.

V269 “Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo.

V270 “Iti hetaṃ namassanti, mahantaṃ vītasāradaṃ;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Terasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, the world is fully awakened to by the Tathāgata, he is unyoked from the world. Bhikkhus, arising of the world is fully awakened to by the Tathāgata, he has abandoned the world. Bhikkhus, cessation of the world is fully awakened to by the Tathāgata, he has realized the cessation of the world. Bhikkhus, the practice leading to the cessation of the world is fully awakened to by the Tathāgata, he has developed the practice leading to the cessation of the world. [164]

“Bhikkhus, in the world including deva world, with Māra, with Brahma, with renunciates and brāhmaṇa, with its generation, with devā and humans, whatever is seen, heard, sensed, cognized; because of having reached, pondered over, mentally reflected on, having fully awakened to them, therefore he is called Tathāgata.

“Bhikkhus, from the night when Tathāgata fully awakens to unsurpassed right self-enlightenment [Nibbāna with residue of possessions], and whatever night he finally passes away in the Nibbāna element without residue of possessions, in between that whatever he speaks, talks, points out, all of that is like so, not otherwise, therefore he is called Tathāgata.

“Tathāgata, bhikkhus, as he says so he does, as he does so he says – that is as he says so he does-as he does so he says, therefore he is called Tathāgata.

“Bhikkhus, the world including deva world, with Māra, with Brahma, with renunciates and brāhmaṇa, with its generation, with devā and humans, Tathāgata has conquered, is unconquered [by it], all seeing, wielding control, therefore he is called Tathāgata”.

For this meaning Blessed One spoke. There this is what was said –

T264 “Having fully understood all worlds, like so in all worlds;

Unyoked from all worlds, unattached in all worlds.

T265 “He the conqueror of all, patient one, completely freed from all bonds;

He has contacted the highest peace, Nibbāna, fearless. [165]

T266 “Such taintless Buddha, griefless doubtless;

Reached the end of all kamma, fully freed, with full ending of possessions.

T267 “Such Blessed One Buddha, such lion unsurpassed;

In the world including deva world, rolling the supreme wheel.

T268 “Therefore devā and humans, have gone for refuge to Buddha;

The multitude venerates you, the great one without foolishness.

T269 “Tamed, best of the tamed ones, peaceful, sage of the peaceful ones;

Freed, foremost of the freed ones, crossed over, highest of the crossed-over ones.

T270 “For this cause we venerate, the great one without foolishness;

In the world including deva world, there is none equal to you”.

This too is the meaning of what was said by the Blessed one, thus I heard. Thirteenth.

Catukkanipāto niṭṭhito. – Chapter of Fours is finished.

Tassuddānaṃ –

Brāhmaṇasulabhā [brāhmaṇacattāri (sabbattha)] jānaṃ, samaṇasīlā taṇhā brahmā;

Bahukārā kuhapurisā [kuhanā (syā.)], cara sampanna lokena terasāti.

Therefore said [contents] ––

Brāhmaṇa-easily available, knowing, renunciate-virtue, craving, brahmā;

Very helpful, deceitful-man, walking, endowed, by world is the thirteenth.

Suttasaṅgaho –

Sattavisekanipātaṃ, dukkaṃ bāvīsasuttasaṅgahitaṃ;

Samapaññāsamathatikaṃ, terasa catukkañca iti yamidaṃ.

Dvidasuttarasuttasate, saṅgāyitvā samādahiṃsu purā;

Arahanto ciraṭṭhitiyā, tamāhu nāmena itivuttanti.

Sutta Collection –

Twenty-seven [in] the first chapter, second has twenty-two collected;

Third with wisdom and concentration, thirteen in the fourth here.

Twelve suttā after a hundred, having fully chanted, put together fully;

Arahant, may long-endure, this one named “This was Said”.

Itivuttakapāḷi niṭṭhitā – the Book of This was Said is finished.

Appendix 1: Sāmāvatī, Māgaṇḍiyā, and Udena

Queen Sāmāvatī:

DPPN: She was one of the three chief consorts of King Udena. She was the daughter of the millionaire Bhaddavatiya of Bhaddavatī, who was a friend of Ghosaka of Kosambī. When plague broke out in Bhaddavatī, she and her parents fled to Kosambī, and there obtained food from the alms hall provided by Ghosaka. On the first day Sāmāvatī asked for three portions, on the second two, on the third only one. For her father had died after the meal on the first day, her mother on the second. When, on the third day, she asked for only one portion, Mitta who was distributing alms, teased her, saying: “Today you know the capacity of your belly.” She asked what he meant, and when he explained his words, she told him what had happened. Mitta pitied her and adopted her as his daughter.

One day, when she arrived at the refectory, she found a great uproar going on, people rushing everywhere to get alms. She asked to be allowed to bring order into this chaos, and had a fence erected round the refectory with separate doors for entrance and exit. This put an end to the disturbances. Ghosaka, hearing no noise in the refectory as before, inquired the reason, and, finding out what Sāmāvatī had done, adopted her as his own child. Sāmāvatī’s original name was Sāmā, but after building the fence (vati) round the refectory she was called Sāmāvatī.

On a festival day Udena saw Sāmāvatī going to the river to bathe, and, falling in love with her, asked Ghosaka to send her to the palace. However, Ghosaka refused, and the king turned him and his wife out of doors and sealed up his house. When Sāmāvatī discovered this, she made Ghosaka send her to the palace, and Udena made her his chief consort. Some time afterwards Udena took Māgaṇḍiyā also as consort.

When the Buddha visited Kosambī at the request of Ghosaka, Kukkuṭa, and Pāvārika, the servant woman of Sāmāvatī, Khujjutarā, heard him teach and became a Stream-winner. She had been on her way to the gardener, Sumana, to buy flowers for Sāmāvatī, with the eight pieces of money given to her daily by the king for this purpose. On Sumana’s invitation, she had gone to hear the Buddha at his house. On other days she had spent only half the money on flowers, appropriating the rest for herself; but this day, having become a Stream-winner, she bought flowers with the whole amount and took them to Sāmāvatī, to whom she confessed her story. At Sāmāvatī’s request, Khujjuttarā repeated to her and her companions the discourse she had heard from the Buddha. After this, she visited the Buddha daily, repeating his discourse to Sāmāvatī and her friends. Having learnt that the Buddha passed along the street in which the palace stood, Sāmāvatī had holes made in the walls so that she and her friends might see the Buddha and do obeisance to him. Māgaṇḍiyā heard of this during a visit to Sāmāvatī’s quarters, and, because of her hatred for the Buddha, she determined to have Sāmāvatī punished. For details see Māgaṇḍiyā below.

At first her plots miscarried, and Udena, convinced of Sāmāvatī’s goodness, gave her a boon, and she chose that the Buddha be invited to visit the palace daily and to teach her and her friends. However, the Buddha sent Ānanda instead, and they provided him with food every day and listened to the Dhamma. One day they presented him with five hundred robes given to them by the king, who, at first, was very angry; but on hearing from Ānanda that nothing given to the monks was lost, he gave another five hundred robes himself.

In the end, Māgaṇḍiyā’s plot succeeded, and Sāmāvatī and her companions were burned to death in their own house. Udena was in his park, and, on his arrival, he found them all dead. When the Buddha was asked, he said that some of the women had attained to the First Fruit of the Path, others to the second, yet others to the third. It is said that in a previous birth Sāmāvatī and her friends had belonged to the harem of the king of Bārāṇasī. One day they went bathing with the king, and, feeling cold when they came out of the water, they set fire to a tangle of grass, nearby. When the grass burned down, they found a Pacceka Buddha seated in the tangle, and fearing that they had burnt him to death, they pulled more grass, which they placed round his body, and, after pouring oil on it, set fire to it so that all traces of their crime might be destroyed. The Pacceka Buddha was absorbed in concentration (samādhi) and nothing could therefore harm him, but it was this act that brought retribution to Sāmāvatī and her companions.

The two Therī’s named Sāmā were friends of Sāmāvatī, and were so filled with grief over her death that they left home and joined the Order.

Sāmāvatī is reckoned among the moist eminent of the lay women who were followers of the Buddha, and was declared by him foremost among those who lived in kindliness (aggaṃ mettāvihārinaṃ, NDB 1.261). Also see GDB for an excellent bio.

Queen Māgaṇḍiyā:

DPPN: She was daughter of the brahmin Māgaṇḍiya. When the Buddha rejected her father’s offer of marriage with her, her parents joined the Order, giving her in charge of her uncle, Cūḷa-Māgaṇḍiya. The latter took her to Udena, king of Kosambī, who made her his chief consort, giving her five hundred ladies in waiting. Māgaṇḍiyā was incensed against the Buddha for having called her a “vessel of filth,” and, when he came to Kosambī, she planned her revenge. Having discovered that Udena’s other queen, Sāmāvatī, and her companions were in the habit of watching for the Buddha through windows in the walls of their rooms, she told the king that Sāmāvatī and her friends were conspiring to kill him. For some time the king refused to believe this, but when the holes were shown to him, he had them closed up and the windows built higher.

This plan having failed, Māgaṇḍiyā hired a slave to revile and abuse the Buddha in the streets. Ānanda suggested to the Buddha that they should go elsewhere. The Buddha answered, “I am like the elephant who has entered the fray, I must endure the darts that come upon me”. After seven days the abuse ceased. Māgaṇḍiyā then persuaded her uncle to send eight live cocks to the palace and sent a page with them to the king’s drinking place. When the king asked what should be done with them, she suggested that Sāmāvatī and her friends should be asked to cook them for him. This the king agreed to do, but the women refused to deprive an animal of its life. Māgaṇḍiyā said they should be tested, and sent word by the page that the cocks were to be cooked for the Buddha. The page was bribed to change the live cocks for dead ones on the way, and Sāmāvatī and her companions then cooked them and sent them to the Buddha. However, even then the king, though not knowing of the exchange, would not be convinced of Sāmāvatī’s disloyalty.

Māgaṇḍiyā then obtained a snake from her uncle with its fangs removed. This she inserted in the shell of the flute which Udena carried about, closing the hole with a bunch of flowers. Udena was in the habit of spending a week in turn with each of his three consorts. When he announced his intention of going to Sāmāvatī, Māgaṇḍiyā begged of him not to go, saying she had had a dream and feared for his safety. However, the king went and Māgaṇḍiyā went with him. As he lay asleep with the lute under his pillow she pulled out the bunch of flowers, and the snake lay coiled on his pillow. Māgaṇḍiyā screamed and accused Sāmāvatī of designs on the king’s life. This time Udena believed her, and placing Sāmāvatī and her friends in a line one behind the other, he sent for his bow, which could only be strung by one thousand men, and shot an arrow at Sāmāvatī’s breast. However, by the power of her goodness the arrow failed to pierce her. Convinced of her innocence, the king pleaded for her forgiveness and gave her a boon. She chose that the Buddha should be invited to come to the palace every day, but the Buddha would not accept the invitation and sent Ānanda in his place.

Once more Māgaṇḍiyā conspired with her uncle against Sāmāvatī. They had all the pillars of Sāmāvatī’s house wrapt in cloth, soaked in oil, and, when she and her women were inside, the house was set fire to. Sāmāvatī saw the flames spreading and exhorted her women to be self possessed, and they attained to various fruits of the Path. Udena questioned Māgaṇḍiyā very carefully, and became convinced of her share and that of her uncle in the crime. He then sent for all Māgaṇḍiyā’s relations saying that he wished to reward them. He buried them waist-deep in the palace grounds and covered them with straw; the straw was then set fire to, and when it was burnt he had their bodies ploughed with an iron plough. Pieces of flesh were ripped from Māgaṇḍiya’s body, fried like cakes in oil, and Māgaṇḍiyā was then forced to eat them.

King Udena:

DPPN: King of Kosambī. He was the son of Parantapa. His mother, when pregnant with him, was carried off by a monster-bird and deposited on a tree near the residence of Allakappa. The child was born in a storm (utu?) – hence the name. Allakappa, having discovered the mother and child, took them under his protection. One day, when Udena was grown up, Allakappa saw by the conjunction of the planets that Parantapa had died. When he announced the news, Udena’s mother revealed to him her identity. Allakappa taught Udena the various charms he knew for taming elephants and sent him to Kosambī, with a large following of elephants, to claim the kingdom. Some time after he became king, Udena appointed Ghosaka as his treasurer, and one day, having seen Ghosaka’s adopted daughter, Sāmāvatī, going to the river to bathe, sent for her and married her. Later he married, in very romantic circumstances, Vāsuladattā, daughter of Caṇḍapajjota, king of Ujjeni. The Dhammapada Commentary contains a whole story-cycle of Udena from which these details, except where otherwise stated, are taken.

Udena had another wife, Māgandiyā, who took advantage of her new position to wreak vengeance on the Buddha for having once slighted her. When Sāmāvatī was converted to the Buddha’s faith by her handmaiden Khujjuttarā, Māgaṇḍiyā tried to poison the king’s mind against her, but the attempt was frustrated, though Sāmāvatī very nearly lost her life at the king’s hand. When Udena realized how grievously he had wronged her, he promised to grant her a boon, and, as the result of her choice, the Buddha sent Ānanda with five hundred monks to the palace every day, to teach the women of the court. Udena himself does not seem to have been interested in religion. Once when be discovered that the women of the court had given five hundred costly robes to Ānanda, he was annoyed, but when in answer to his questions Ānanda explained to him that nothing given to members of the Order was wasted, he was pleased and himself made a similar offering of robes to Ānanda. The incident took place after the Buddha’s death.

His encounter in his park the Udakavana with Piṇḍola-Bhāradvāja, in somewhat similar circumstances, did not, however, end so happily. Udena’s women had given Piṇḍola their robes, and when the king questioned Piṇḍola as to the appropriateness of the gift, he remained silent. Udena threatened to have him bitten by red ants; but Piṇḍola vanished through the air. In Mātaṅga Jātaka (CST Jātakapāḷi-497), Udena is identified with Maṇḍavya.

Later we find him visiting Piṇḍola again on friendly terms and receiving information as to how young members of the Order succeeded in curbing their passions in spite of their youth (CDB 35.127 Bhāradvāja Sutta). In this context Udena calls himself a follower of the Buddha.

Udena had a son named Bodhi, among whose activities the building of a palace, called Kokanada, is specially recorded (MLDB 85 Bodhirājakumāra Sutta). It is clear from the incident of the presentation of robes to Ānanda, referred to above, as well as by a definite statement to that effect contained in the Petavatthu Commentary, that Udena survived the Buddha; but whether his son Bodhi succeeded him or not is not known.

Among Udena’s possessions mention is made of his bow, requiring one thousand men to string it, and of his elephant Bhaddavatikā. Udena is sometimes referred to as Vaṃsarājā.

In the Udāna Commentary he is called Vajjirājā. The Milindapañha tells a story of a woman called Gopālamātā, who became a queen of Udena (See “Appendix 14: Seven People With Merits” in THIG). She was the daughter of peasant-folk, and, being poor, she sold her hair for eight pennies, with which she gave a meal to Mahā-Kaccāna and his seven companions. That very day she became Udena’s queen.

Appendix 2: Noble Lady Khujjuttarā

DPPN: She was born of a nurse in the house of the banker Ghosita, and later became a slave of Queen Sāmāvatī. The queen gave her daily the eight pieces of money allowed to her by the king for the purchase of flowers. Khujjuttarā bought flowers with four pieces from the gardener Sumana, the remaining four pieces she kept. One day the Buddha visited Sumana, and Khujjuttarā, having heard the Buddha teach him, became a Stream-winner (sotāpanna). That day she spent the whole amount on flowers. The queen asked her how she had obtained so many, and she told her the whole story. From that time Sāmāvatī showed Khujjuttarā all honor, bathed her in perfumed water, and heard the Dhamma from her. Khujjuttarā became, as it were, a mother to Sāmāvatī, and going regularly to hear the Dhamma, would return and teach it to her and her five hundred attendant women. Under the instruction of Khujjuttarā they all became Stream-winners. When Sāmāvatī expressed a desire to see the Buddha, Khujjuttarā suggested that she should pierce holes in the walls of the palace and gaze on the Buddha as he passed along the street. After the death of Sāmāvatī, Khujjuttarā seems to have spent all her time in religious works, listening to the teaching of the Dhamma. The Buddha declared her foremost among lay women by reason of her extensive knowledge (bahussutānaṃ, NDB 1.260).

Once, in the past, she was a serving-woman of the king of Bārāṇasī, and one day, having seen a Pacceka Buddha who was slightly hunch-backed, she threw a blanket over her shoulder, and bending down to look like a hunchback, she imitated the Buddha’s manner of walking. Therefore, in this present birth she herself was hunchbacked. On another occasion eight Pacceka Buddhas, receiving their bowls filled with rice-porridge from the palace, found the bowls so hot that they were obliged to move them from one hand to the other. Seeing this, Khujjuttarā gave them eight ivory bracelets as stands for their bowls. It is said that these bracelets are still preserved in the Nandamūlapabbhāra. Because of this act Khujjuttarā obtained profound wisdom in this birth, and was able to learn the Tipiṭaka by heart. In the time of Kassapa Buddha she was the daughter of a treasurer, and had a friend who was a nun; one day when she was adorning herself at eventide the nun visited her, and as there was no servant-girl at the time Khujjuttarā asked the nun to do various things for her. As a result she was born as a slave. Her desire to become chief among learned lay-women was formed in the time of Padumuttara Buddha, on her seeing a similar rank bestowed on a lay-woman.

It is said that the discourses in the Itivuttaka are those that Khujjuttarā learned from the Buddha and later repeated to Sāmāvatī and her attendant women. Because these discourses were all taught at Kosambī and repeated there by her, there was no need to specify the place of their teaching; hence the formula “Ekaṃ samayaṃ Bhagavā Kosambiyaṃ viharati” is omitted, and instead is found “vuttaṃ h’etaṃ Bhagavatā arahatā”.

Khujjuttarā is several times mentioned as the paragon among lay-women disciples (e.g., NDB 2.133; NDB 4.176; NDB 8.113; CDB 17.24), and in the Commentaries she is given as an example of women who enjoyed the pleasures of the senses (kāmabhoginiyo). She possessed the Analytical Knowledge (paṭisambhidā) while yet a householder, but it was the Analytical Knowledge of the learner (sekha).

Khujjuttarā is identified with the slave-girl in the Uraga Jātaka (CST Jātakapāḷi-354) and in the Bhisa Jātaka (CST Jātakapāḷi-488), the nurse in the Cūḷasutasoma Jātaka (CST Jātakapāḷi-525) and the hunchback in the Kusa Jātaka (CST Jātakapāḷi-531). Owing to her personal experience (abhijānato) she had the power of recalling her past births.

It is said that when Sāmāvatī and her companions were burnt to death, Khujjuttarā escaped because she had not participated in their previous misdeeds. At the time of the fire she was absent from the palace, some say ten leagues away.

.

Appendix 3: Devadatta Thera

DPPN: Son of the Sakyan Suppabuddha (maternal uncle of the Buddha) and his wife Amitā. He had a sister Bhaddakaccānā, who married Prince Siddhattha. When the Buddha visited Kapilavatthu after the Enlightenment and taught the Sākyā, Devadatta was converted together with his friends Ānanda, Bhagu, Kimbila, Bhaddiya, Anuruddha, and their barber, Upāli, and he sought the Buddha at Anupiyā and entered the Order. During the rainy season that followed, Devadatta acquired the psychic-power possible for worldlings (puthujjanika-iddhi). For some time he seems to have enjoyed great honor in the Order, and in one passage he is mentioned in a list of eleven of the chief Elders of all of whom the Buddha speaks in praise. Devadatta was later suspected of evil wishes. About eight years before the Buddha’s death, Devadatta, eager for gain and favor and jealous of the Buddha’s fame, attempted to win over Ajātasattu. He assumed the form of a child having a girdle of snakes, and suddenly appeared on Ajātasattu’s lap, frightening him. He then resumed his own form, and Ajātasattu, much impressed, paid him great honor and, it is said, visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of food. This encouraged Devadatta in his schemes, and he conceived the idea of taking the Buddha’s place as leader of the Saṅgha. As soon as this thought occurred to him, his psychic-power disappeared.

The Koliyan Kakudha, a follower of Moggallāna, reborn as a manomaya-kāyikadeva, divined Devadatta’s plan and informed Moggallāna. The latter repeated the matter to the Buddha, but the Buddha said it was unnecessary to discuss it as Devadatta would ultimately betray himself.

Some time later, Devadatta went to the Buddha and suggested that the leadership of the Order should be handed over to him in view of the Buddha’s approaching old age. The Buddha scorned the suggestion, saying, “Not even to Sāriputta or Mahā-Moggallāna would I hand over the Order, how would I then to you, vile one, to be expectorated like spittle?” Devadatta showed great resentment and vowed vengeance. Thereupon, at the Buddha’s suggestion, a proclamation was issued to the Saṅgha that in anything done by Devadatta in the name of the Buddha, the Dhamma and the Saṅgha, none but Devadatta was to be recognized. It was at this time that Devadatta incited Ajātasattu to kill his father, Bimbisāra, while he himself prepared to kill the Buddha.

Ajātasattu agreed, and provided Devadatta with royal archers to shoot the Buddha. These were placed on different paths, one on one path, two on another, and so on up to sixteen, and the plan was so laid that not one of them would survive to tell the tale. However, when the Buddha approached the first man, he was terrified by the Buddha’s majesty, and his body became stiff. The Buddha spoke kindly to him, and the man, throwing away his weapons, confessed his intended crime. The Buddha thereupon taught him and, having converted him, sent him back by a different path. The other groups of archers, tired of waiting, gave up the vigil and went away one after the other. The different groups were led to the Buddha by his psychic-power, and he taught them and converted them. The first man returned to Devadatta saying that he was unable to kill the Buddha because of his great psychic-power.

Devadatta then decided to kill the Buddha himself. One day, when the Buddha was walking on the slopes of Vultures’ Peak (Gijjhakūṭa), he hurled down on him a great rock. Two peaks sprang up from the ground, thereby arresting its rushing advance, but a splinter struck the Buddha’s foot, causing the blood to flow. Being in great pain, he was carried to Maddakucchi, and from there to Jīvaka’s Ambavana, where Jīvaka attended him. After this event, the monks wished the Buddha to have a guard, but this he refused, saying that it was impossible for anyone to deprive a Tathāgata of his life.

Devadatta’s next attempt on the Buddha’s life was to persuade elephant-keepers to let loose a fierce elephant, Nāḷāgiri (or Dhanapāla), drunk with toddy, on to the road by which the Buddha would pass. The news spread rapidly, and the Buddha was warned, but refused to turn back. As the elephant advanced he pervaded it with love, and thus completely subdued it.

This outrage made Devadatta very unpopular, and even Ajātasattu was compelled by the force of public opinion to withdraw his patronage from Devadatta, whose gain and honor decreased. Thereupon he decided, with the help of several others, Kokālika, Kaṭamorakatissa, Khaṇḍadeviyāputta, and Samuddadatta, to bring about a schism in the Order. These five went accordingly to the Buddha and asked for the imposition of five rules on all members of the Saṅgha:

1. that monks should dwell all their lives in the forest,

2. that they should accept no invitations to meals, but live entirely on alms obtained by begging,

3. that they should wear only robes made of discarded rags and accept no robes from the laity,

4. that they should dwell at the foot of a tree and not under a roof,

5. that they should abstain completely from fish and flesh.

The Buddha’s reply was that those who felt so inclined could follow these rules – except that of sleeping under a tree during the rainy season – but he refused to make the rules obligatory. This refusal delighted Devadatta, who went about with his party, declaring that the Buddha was prone to luxury and abundance. He was believed by the foolish, and in spite of the Buddha’s warning against the dire sin of causing schism in the Order, Devadatta informed Ānanda of his intention of holding an uposatha meeting without the Buddha, and, having persuaded five hundred newly ordained monks from Vesāli to join him, he went out to Gayāsīsa.

Among the followers of Devadatta were also some nuns, chief of whom was Thullanandā, who never tired of singing his praises. The mother of Kumārakassapa (see CST Jātakapāḷi-12 in TB&V), also, first entered the Order under Devadatta, but when he denounced her, following the discovery of her pregnancy, she sought refuge with the Buddha. Some of the Sākyā, too, seem to have preferred Devadatta to the Buddha – e.g., Daṇḍapāni.

The Buddha sent Sāriputta and Mahā-Moggallāna to Gayāsīsa to bring back the deluded ones. Devadatta, believing that they had come to join him, rejoiced, and, in spite of Kokālika’s warning, welcomed them. That night he taught very late to the monks, and, wishing for rest, asked Sāriputta to address the assembly. Sāriputta and Mahā-Moggallāna taught such effect that they persuaded the five hundred monks to return with them. Kokālika kicked Devadatta on the chest to awaken him and tell him the news. When Devadatta discovered what had happened, hot blood came from his mouth, and for nine months he lay grievously ill.

As his end drew near, he wished to see the Buddha, though the latter had declared that it would not be possible in this life. Devadatta, however, started the journey on a litter, but on reaching Jetavana, he stopped the litter on the banks of the pond and stepped out to wash. The earth opened and he was swallowed up in Avīci, where, after suffering for one hundred thousand world-cycles, he would be reborn as a Pacceka Buddha called Aṭṭhissara. It is said that at the moment of being swallowed by the earth, Devadatta uttered a stanza in which he declared that he had no refuge other than the Buddha. It is this last act of Devadatta’s which the Buddha had in view when he agreed to ordain Devadatta.

The Dhammapada Commentary contains a graphic account of the tortures of Devadatta in Avīci. In previous births, also, he had been swallowed by the earth, as King Kalābu and as Mahāpatāpa. When the people heard of Devadatta’s death, they held a great festival, as they had done of yore at the death of Piṅgala, who was an incarnation of Devadatta.

The Jātaka Commentary contains numerous stories showing that Devadatta’s enmity towards the Buddha was not confined to this life. It had existed during many world-cycles, and though sometimes he was foiled in his attempts to harm the Bodhisatta, in many cases he succeeded in working his will. The beginning of this enmity, which increased with time, is described in the Serivāṇija Jātaka (CST Jātakapāḷi-3).

Devadatta’s wickedness and his hatred of the Bodhisatta are illustrated in various Jātaka stories besides those already mentioned – e.g., the Kakkāru, the Kapi, the Kukkura, the Kuruṅga-miga, the Candakumāra, the Godha, the Campeyya, the Cūlanandiya, the Chaddanta, the Tacchasūkara, the Tayodhamma, the Tittira, the Dummedha, the Dhammaddhaja, the Dhoṇasākha, the Paṇḍaranāgarāja, the Bhūridatta, the Maṇicora, the Umaṅga, the Mahākapi, the Mahānāradakassapa, the Mahāpaduma, the Mahāsīlava, the Romaka, the Laṭukika, the Vānara, the Vānarinda, the Vessantara, the Saccaṃkira, the Sattigumba, the Sāliya, the Suṃsumāra, the Suvaṇṇakakkaṭa.

In the Dhammadevaputta Jātaka (CST Jātakapāḷi-457), Devadatta is spoken of as having been the very incarnation of unrighteousness (adhamma). In several stories his craftiness is emphasized – e.g., as the jackal in the Siṅgālā Jātaka, as the drunken sot in the Siṅgālā (CST Jātakapāḷi-142) and also in the Manoja (CST Jātakapāḷi-397). In the Kālabāhu Jātaka (CST Jātakapāḷi-329) he is represented as very envious, and his falsehood and duplicity are emphasized in the Cetiya (CST Jātakapāḷi-422), the Kakkāru (CST Jātakapāḷi-326), and the Somanassa Jātakā (CST Jātakapāḷi-505).

His ingratitude is illustrated in such stories as those of the Anta, the Amba, the Asampadāna, the Upāhana, the Guttila, the Javasakuna, the Dubbhiyamakkaṭa Jātaka, the Nigrodhamiga, the Mahākapi, the Rurumigarāja and the Sīlavanāgarāja Jātakas, while others, such as the Apaṇṇaka, the Ubhatobhaṭṭha, the Kandagalaka, the Kāsāva, the Giridanta, the Jambuka, the Jambukhādaka, the Parantapa, the Lakkhaṇa, the Vinīla, the Virocana, the Vīraka, the Sabbadāṭha, the Sammuddavāṇija, the Sammodamāna Jātakā, speak of his folly and inefficiency.

It is stated that in spite of the great hatred shown by Devadatta towards him, the Buddha did not harbor, on his part, one single feeling of ill-will.

Only once is mention made of the text of a discourse by Devadatta. Candikāputta reports this to Sāriputta, who makes it an occasion for a talk to the monks (NDB 9.26).

Appendix 4: Buddhist Path by Numbered Lists

Three Taints (tayo āsavā):

1. Taint of Sensuality (kāmāsavo)
2. Taint of Becoming (bhavāsavo)
3. Taint of Ignorance (avijjāsavo)

[From NDB 6.63 Penetrative Sutta]

Knowledges – Three (tisso vijjā) and Six (chaḷabhiññā):

The three knowledges (tisso vijjā) realized, sometimes called the three true knowledges and one who has them is called triple-knowledge bearer (tevijjo), are:

1. recollection of the past lives (pubbenivāsānussati),

2. divine eye to observe the workings of kammā (dibbacakkhu), and

3. knowledge of ending of taints (āsavākhayā ñāñā), also called ending of all fetters (sabbasaṃyojanakkhayo).

[From ITI 99 Tevijja (Triple Knowledge) Sutta]

Besides these, there are three other knowledges – together making up the six higher knowledges (chaḷabhiññā or cha abhiññā):

4. completely understanding the minds of others (cetopariccañāṇaṃ),

5. divine ear (dibbasota), and

6. supernormal powers (iddhī).

An Arahant is defined as one who has at the minimum the āsavākhayā ñāñā (knowledge of ending of taints). She may or may not attain other knowledges, depending on her past determinations and present efforts.

[From CDB 12.70 Susīma Sutta]

Four Noble Truths (cattāri ariyasaccāni):

1. ‘And what, monks, is the Noble Truth of Suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, pain, sadness and distress are suffering. Being attached to the unloved is suffering, being separated from the loved is suffering, not getting what one wants is suffering. In short, the five aggregates of grasping are suffering’.

2. ‘And what, monks, is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to rebirth, bound up with pleasure and lust, finding fresh delight now here, now there: that is to say sensual craving, craving for existence, and craving for non-existence’.

3. ‘And what, monks, is the Noble Truth of the Cessation of Suffering? It is the complete fading-away and extinction of this craving, its forsaking and abandonment, liberation from it, detachment from it’.

4. ‘And what, monks, is the Noble Truth of the Way of Practice Leading to the Cessation of Suffering? It is just this Noble Eightfold Path, namely: Right View, Right Thought; Right Speech, Right Action, Right Livelihood; Right Effort, Right Mindfulness, Right Concentration’.

[From LDB 10.18-21 Mahāsatipaṭṭhāna Sutta]

The duties to the Four Noble Truths are explained as:

“Of these Four Noble Truths, bhikkhus, there is a noble truth that is to be fully understood; there is a noble truth that is to be abandoned; there is a noble truth that is to be realized; there is a noble truth that is to be developed”.

Four Levels of Awakening:

There are four levels of awakening, each more exalted than the one before it, culminating in Arahantship. The first level is known as a Stream-enterer, who has broken the three lower fetters of personality view (sakkāyadiṭṭhiṃ), clinging to practices [rites and rituals] (sīlabbataparāmāsaṃ), and doubt (vicikicchaṃ) and irreversibly entered the stream of dhamma. A Stream-enterer is assured to be liberated in no more than seven life-times and is also assured not to be reborn in the lower destinations.

The second level is called Once-returner, who will return only once to the human world and make an end of the suffering. She hasn’t broken any additional fetters but has significantly worn down the two lower fetters of lust (kāmacchandaṃ) and ill-will (byāpādaṃ).

The third level is a Non-returner who has broken the remaining two lower fetters of lust (kāmacchandaṃ) and ill-will (byāpādaṃ) that ties one to the sense-sphere (kāmabhavā). She will be reborn in the pure abodes (form-sphere, rūpabhavā), and be liberated there.

The final level is the Arahant who has additionally broken the five higher fetters of lust for both form-sphere and formless sphere (rāgaṃ), conceit (mānaṃ), restlessness (uddhaccaṃ), and ignorance (avijjaṃ), and is liberated here and now with residue. She has no further becoming left and with the end of this life, she will enter Nibbāna without residue.

Four Bonds and Floods (yogā or oghā):

1. Sensuality (kāmayogo)
2. Existence (bhavayogo)
3. Views (diṭṭhiyogo)
4. Ignorance (avijjāyogo)

[From CDB 45.171 Ogha (Floods) Sutta and CDB 45.172 Yoga (Bonds) Sutta]

Five Aggregates (pañca khandhā):

No.

Aggregate

Simile

1

Form (rupa)

Lump of Foam (pheṇapiṇḍaṃ)

2

Feeling (vedanā)

Water Bubble (udakapubbuḷaṃ)

3

Perception (saññā)

Mirage (marīcikā)

4

Volitional Formations (saṅkhārā)

Plantain Trunk (kadalikkhandhaṃ)

5

Consciousness (viññāna)

Magic trick (māyaṃ)

[From CDB 22.95]

Five Faculties and Five Powers (pañca indriyāni and pañca balāni):

1. Confidence (Saddhā): “And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

2. Energy (vīriya): “And what, bhikkhus, is the faculty of energy? Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. This is called the faculty of energy.

3. Mindfulness (sati): “And what, bhikkhus, is the faculty of mindfulness? Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. This is called the faculty of mindfulness.

4. Concentration (samādhi): “And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. This is called the faculty of concentration.

5. Wisdom (paññā): “And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is called the faculty of wisdom”.

[From CDB 48.9 Paṭhamavibhaṅga (Analysis(1)) Sutta and CDB 50.1]

Five Hindrances (pañca nīvaraṇā or pañca āvaraṇā):

No.

Hindrance

Simile for hindrance

Simile for freedom from hindrance

1

sensual desire (kāmacchando)

a bowl of water mixed with lac, turmeric, blue dye, or crimson dye

release from debt

2

ill will (byāpādo)

a bowl of water being heated over a fire, bubbling and boiling

recovery from sickness

3

dullness and drowsiness (thina-middhaṃ)

a bowl of water covered over with algae and water plants

release from prison

4

restlessness and remorse (uddhacca-kukkuccaṃ)

a bowl of water stirred by the wind, rippling, swirling, churned into wavelets

release from slavery

5

doubt (vicikicchā)

a bowl of water that is cloudy, turbid, and muddy, placed in the dark

crossing a wilderness safely

[From NDB 5.193 Saṅgārava Sutta, simile for freedom from hindrance from MLDB 39.14 Mahāassapura Sutta]

Attachments (saṅgā) – Five and Seven:

1. Five: attachments of lust, hate, delusion, conceit, views (rāgadosamohamānadiṭṭhisaṅgānaṃ)

UD 4 Huṃhuṅka (Conceited) Sutta calls them swellings (ussadā).

2. Seven: attachment to craving, views, conceit, anger, ignorance, defilements, bad conduct (taṇhāsaṅgo, diṭṭhisaṅgo, mānasaṅgo, kodhasaṅgo, avijjāsaṅgo, kilesasaṅgo, duccaritasaṅgo)

[Five from Commentary on THAG V15 and Commentary on UD 4 Huṃhuṅka (Conceited) Sutta, Seven from Commentary on ITI 94 Upaparikkha (Examination) Sutta]

Seven Factors of Enlightenment (satta bojjhaṅgā):

1. mindfulness (sati)
2. discrimination of states (dhammavicaya)
3. energy (vīriya)
4. rapture (pīti)
5. tranquility (passaddhi)
6. concentration (samādhi)
7. equanimity (upekkhā)

[From CDB 46.1 Himavanta (Himālaya) Sutta]

Noble Eightfold Path Or Stream (ariyo aṭṭhaṅgiko maggo or sotaṃ):

1. Right View (sammādiṭṭhi)
2. Right Thought (sammāsaṅkappo)
3. Right Speech (sammāvācā)
4. Right Action (sammākammanto)
5. Right Livelihood (sammāājīvo)
6. Right Effort (sammāvāyāmo)
7. Right Mindfulness (sammāsati)
8. Right Concentration (sammāsamādhi)

[From LDB 10.21 Mahāsatipaṭṭhāna Sutta]

Ten Fetters (saṃyojanā):

Five lower or gross fetters (orambhāgiya or thūlaṃ saṃyojanaṃ):

1. personality view (sakkāyadiṭṭhiṃ)
2. lust (kāmacchandaṃ)
3. ill-will (byāpādaṃ)

4. clinging to rites and rituals (sīlabbataparāmāsaṃ)

5. doubt (vicikicchaṃ)

Five higher or subtle fetters (uddhambhāgiya or aṇuṃ saṃyojanaṃ):

6. lust for becoming in form-sphere (ruparāgaṃ)

7. lust for becoming in formless sphere (aruparāgaṃ)

8. conceit (mānaṃ)
9. restlessness (uddhaccaṃ)
10. ignorance (avijjaṃ)

[From THIG V165 and V167]

Ten Merits (puññā):

1. Renunciation
2. Giving (Donating)
3. Energy (Energetic Endeavor)
4. Patience
5. Virtues
6. Wisdom
7. Loving-Friendliness
8. Strong Determination
9. Truth
10. Equanimity

Destinations (gati) – Two, Three, Four, and Thirty One:

1. Thirty-One: There are a total of thirty-one planes of existence. The lowest plane of existence is hell and the highest is the heaven of “Base of neither-perception-nor-non-perception”.

2. Four: The Four destinations are the four lower or bad destinations (apāya): the hells (niraya), the animal realm (tiracchāna), the domain of ghosts (petā), and host of Asurā (asurā).

3. Three: The Three destinations or becomings are the thirty-one planes of existence divided among the becomings in the sense-sphere (kāmabhavā), the form-sphere (rūpabhavā), and the formless-sphere (arūpabhavā).

4. Two: the Two destinations are simply the thirty-one planes of existence divided in bad destinations (duggati, see the four destinations above) and good destinations (sugati, human realm and upwards including all the heavenly realms). Two destinations (THIG V458) can also mean Human and Divine realms.

Epithets of Lord Buddha

(Pāḷi terms sorted in English alphabetical order)

Pāḷi

English

arahaṃ, arahataṃ, arahantaṃ, arahā, arahato, arahanto

arahant

bhagavato, bhagavatā, bhagavati, bhagavā,
bhagavantaṃ

Blessed One [also for Lord Koṇāgamana]

bhisakko

physician

buddhaṃ, buddho [and variations]

Buddha

buddhamasayhasāhinaṃ

Buddha, endurer of unendurable

devamanussaseṭṭhaṃ, devamanussaseṭṭhā

best of devā and humans

lokavidū

knower of the world

mahesiṃ, mahesi, mahesibhi, mahesino, mahesinā

great sage

payatapāṇi, payatapāṇī

purified-handed

purisadammasārathi

trainer of tamable men

purisuttamo

best of men

sallakatto

surgeon

samantacakkhu

omni-seer

sambuddhānaṃ

self-enlightened

sammāsambuddho, sammāsambuddhaṃ

rightly self-enlightened

sugataṃ, sugato, sugatassa

well-gone one

sumedho

intelligent

tathākārī

so he does

tathāvādī

so he says

vijjācaraṇasampanno

endowed with knowledge and conduct

yācayogo

generous

yathākārī

as he does

yathāvādī

as he says

Epithets of Nibbāna (in this book)

(Pāḷi terms sorted in English alphabetical order)

Pāḷi

English

abhūtaṃ

unbecome

aggadhamma

foremost dhamma

ajātaṃ

unborn

akataṃ

unmade

akutobhayaṃ

fearless

amataṃ, amatassa

undying

asamuppannaṃ

unarisen

asaṅkhataṃ, asaṅkhatā

unformed

āsavakkhayaṃ, āsavakkhaya

end of taints

asokaṃ

unsorrowing

atakkāvacaraṃ

dwelling doubtless, beyond logic

dhuvaṃ

certain

dosakkhayo

end of hatred

mānasaṅkhaye

full ending of conceit

mohakkhayo

ending of delusion

nibbānadhātu, nibbānadhātū, nibbānadhātuyo, nibbānadhātuyā

Nibbāna element

nirodhadhātu

cessation element

nirodhaṃ, nirodho, nirodhe, nirodhāya

cessation

nissaraṇaṃ, nissaraṇiyā, nissāraṇīyā

refuge, escape

pāmojjakaraṇaṃ

joyful

rāgakkhayo

ending of lust

sabbaganthappamocana

freer from all bonds

sabbasaṃyojanakkhaya, sabbasaṃyojanakkhayā

ending of all fetters

sambodhimanuttaraṃ

unsurpassed self-enlightenment

sambodhimuttama, sambodhimuttamaṃ

best self-enlightenment

sammāsambodhiṃ

right self-enlightenment

santipadaṃ, santipade

peaceful station

santipadamanuttaraṃ

unsurpassed peaceful station

upadhikkhayaṃ, upadhisaṅkhaye

full ending of possessions

vimuttikkhandho

aggregate of full-freedom

virajaṃ

dustless

yogakkhemaṃ, yogakkhemā, yogakkhemassa, yogakkhemato

refuge from bonds

Epithets of Nibbāna (from CDB 43.1-43)

(Pāḷi terms sorted in English alphabetical order)

Pāḷi

English

abbhutaṃ (neuter)

amazing

abyāpajjhaṃ

unafflicted

acchariyaṃ

wonderful

ajajjaraṃ

unaging

amataṃ

deathless

anālayo

unadhesive

anāsavaṃ

taintless

anataṃ

uninclined

anidassanaṃ

unmanifest

anītikadhammaṃ

unailing state

anītikaṃ

unailing

apalokitaṃ

undisintegrating

asaṅkhataṃ

unconditioned

dhuvaṃ

stable

dīpaṃ

island

khemaṃ

secure

leṇaṃ

shelter

mutti (feminine)

freedom

nibbānaṃ

Nibbāna

nippapañcaṃ

unproliferated

nipuṇaṃ

subtle

paṇītaṃ

sublime

pāraṃ

far shore

saccaṃ

truth

santaṃ

peaceful

saraṇaṃ

refuge

sivaṃ

auspicious

suddhi (feminine)

purity

sududdasaṃ

very difficult to see

tāṇaṃ

asylum

taṇhākkhayaṃ

destruction of craving

virāgo (masculine)

dispassion

Epithets of An Arahant

1. While reading the epithets below, please keep in mind that many of the terms describe a trainee, one who is on the path to Arahanthood. The same term, after reaching the arahanthood, describe an Arahant who has perfected that particular quality.

2. The selection of epithets below is a selective process so necessarily some must have been left out. Also, when the same epithet was used to describe both Lord Buddha and an Arahant disciple, it was classified under the Epithets of an Arahant. When an epithet was used to describe only Lord Buddha, it was classified under the Epithets of Lord Buddha.

3. All the qualities of an Arahant are possessed by Lord Buddha, and in a complete measure. The converse is NOT true.

Pāḷi

English

abhiññāvosito

perfected in higher knowledges

abyāpajjhārāmaṃ, abyāpajjhārāmo, abyāpajjārāmo, abyābajjhārāmo, abyāpajjhārāmā, abyāpajjhārāmānaṃ

fond of non-ill-will

abyāpajjharataṃ, abyāpajjharato, abyāpajjharatā, abyāpajjharatānaṃ

delight in non-ill-will

abyāpannacitto

with a mind of non-ill-will

aḍayhamānena

not burning

adhigacchati, adhigatā, adhigantabbaṃ, adhigamāya, adhigamāyā

enter upon realization

aduṭṭhassa

non-hateful

aggadhammasamāhito

restrained by foremost Dhamma

aggappatto

reached foremost

agiddho

greedless

āhuneyyo, āhuneyyā

worthy of gifts

akatakibbiso

one who has not done wrong

akataluddo

one who has not done cruelty

akatapāpo

one who has not done evil

akathaṃkathī

doubtless

akkheyyasampanno

endowed with declaration

akuppā

unwavering

alaṃsamakkhātāro

indeed full declarer

ālokakaraṇā, ālokakarātipi

light-maker

amaccharā, amaccharī

unmiserly

amohayi

undeluded

anabhijjhālu

non-covetous

anādāno

unclinging

anapekkhino

disinterested

anāsavaṃ, anāsavo

taintless

anāvaraṃ

unobstructed

anejo, anejassa

imperturbable

anīghaṃ, anīgho

griefless

anirākatajjhānā, anirākatamajjhānānaṃ

not-neglect jhānā

anissitena

not dependent

añjalikaraṇīyo

worthy of respect

antamakāsi

made an end

antimadehadhāriṃ, antimadehadharo

bearing the last body

anuddhato, anuddhatā

non-restless

anukampakā

compassionate

anupavādakā

not fault-finder

anupāyāsaṃ

without despair

anupayo, anūpayo

unattached

anuppattasadattho

reached goal

anussadaṃ

non-haughty

apaduṭṭhamanasaṅkappo

non-polluted mind and intention

apahānadhammaṃ

unabandoning Dhamma

apariḷāhaṃ

not burning

aparitassato

not thirsting, not craving

appakiccassa

has few duties

appamādaṃ, appamādo, appamatto, appamattā, appamattassa

heedfulness

appamādaratā

delighting in heedfulness

appamādavihārino

dwelling heedfully

appamiddho

has little torpor

apunabbhavāya

without further becoming

āraddhavīriyo,
āraddhavīriyehi

firm and energetic

arahaṃ, arahataṃ, arahantaṃ, arahā, arahato, arahanto

arahant

ariyo, ariyāya, ariyānaṃ, ariyehi, ariyesu,
ariyātipi

noble one

asāraddho

passion-less

asekhena

beyond training

asitaṃ

independent

ātāpi, ātāpī, ātāpino

ardent

atthaddhā

sensible

atthaṅgato

reached the goal

avighātaṃ

without vexation

avikkhittaṃ, avikkhitte

undistracted mind

avisaṭaṃ, avisaṭe

undiffused

bahūpakāraṃ, bahūpakārā

very helpful

bahussuto

learned

bhāvanānuyogamanuyutto

intent on developing

bhāvanāpāripūriṃ

complete development

bhavanettisaṅkhayā

fully ending the lead to becoming

bhavasaṃyojanakkhayā

ending the fetter of becoming

bhāvayati, bhāvetī, bhāvaye, bhāvetvā, bhāvayitvā, bhāvito, bhāvitā

develops, develop, having developed

bhavayogavisaṃyutto

unyoked from bond of becoming

bhāvitattaññataraṃ

has become developed

bhāvitatto, bhāvitattoti, bhāvitattānaṃ

developed

bhayadassāvīnaṃ, bhayadassino, bhayadassāvī, bhayadassāvino

seeing fear

brahmabhūtaṃ

become brahma

brāhmaṇaṃ, brāhmaṇo, brāhmaṇā, brāhmaṇe, brāhmaṇassa, brāhmaṇena, brāhmaṇesu

brāhmaṇa

cakkhumā, cakkhumanto, cakkhumantotipi, cakkhumatā

one with eyes, seer

cetosamathamanuyutto, cetosamathamanuyuttā, cetosamathamanuyuttānaṃ

mind intent on concentration

cetosamathasāmīciṃ

with mind correctly concentrated

cetosucimanāsavaṃ

mentally purified-taintless

cetovimuttiṃ, cetovimutti, cetovimuttiyā

fully freed mind

cetovimuttisampannā

endowed with fully freed mind

chinnasaṃsayaṃ, chinnasaṃsayo, chinnasaṃsayā

doubtless

dakkhiṇeyyo, dakkhiṇeyye

worthy of offerings

dhammadāyādā

Dhamma inheritors

dhammajā

born of Dhamma

dhammajīvinaṃ

leading a life of Dhamma

dhammamabhiññāya

fully known Dhamma

dhammamaññāya

understood Dhamma

dhammanimmitā

made of Dhamma

dhammānudhammapaṭipannassa, dhammānudhammapaṭipannoyanti

practicing Dhamma in fullness

dhammārāmo

fond of Dhamma

dhammarato

delighting in Dhamma

dhammasaṃvibhāgo

sharing Dhamma

dhammasārādhigamā

entered upon Dhamma essence

dhammaṭṭho

established in dhamma

dhīro, dhīrā

patient one

diṭṭhivipassakaṃ

seeing with insight

dujjayamajjhabhū

conquering hard to win

dukkhassantakaro

ender of suffering

ekodibhūto

become concentrated

guttadvāratāya

with guarded doors they

hāsapaññānaṃ, hāsupaññānaṃ

One with Lustrous Wisdom

indriyasampanno

endowed with faculties

jāgaritaṃ, jāgarato, jagato, jāgaro, jāgarantā, jāgarassa, jāgariyaṃ, jāgariyena

watchful, vigilant, awake

jātikhayantadassiṃ, jātikhayantadassino

seeing end and ending of births

jhānalābhī

gainer of jhāna

jhānaratā

delighting in jhāna

kalyāṇadhammo, kalyāṇadhammā, kalyāṇadhammoti

good-doer

kalyāṇamitto

good friend

kalyāṇapañño, kalyāṇapaññoti

good wisdom

kalyāṇasīlo, kalyāṇasīloti

one with good virtue

kāmayogavisaṃyutto

unyoked from bond of sensual pleasures

katabhīruttāṇo

provided refuge

katakalyāṇo

done good

katakaraṇīyo

done what had to be done

katakusalo

done wholesome

khīṇamānapunabbhavā

conceitless and ended are further becomings

khīṇapunabbhavā

further becoming is ended

khīṇāsavo

taintless

maccuhāyino

killer of death

maccujaho

abandoned death

mānābhisamayā

fully understanding the conceit

mānaganthābhibhuno

conquering the bond of conceit

manomunimanāsavaṃ

mentally silent sage, taintless

mārañjahaṃ, mārajahaṃ

abandoned Māra

mudito

altruistic joy, rooting for others

nakuhanā, nikkuhā

deceitless

naruttamā

best of men

nibbuto, nibbutassa

liberated

nicchāto

passionless

nillapā

non-prattling

nipako, nipakā

prudent, clever, wise

nirāso

unelated

nirūpadhiṃ, nirūpadhi

possession-less

obhāsakarātipi

luster maker

ohitabhāro

laid down the burden

ottāpī, ottappī, ottappañca

afraid of wrongdoing

ovādakā

advisor

pabhaṅkarā, pabhaṅkarātipi

radiance-maker

pahitattoti, pahitattehi, pahitattassa

resolutely

pāhuneyyo

worthy of hospitality

pajjotakarātipi

illuminator

pamudito, pamuditassa

altruistic joy, rooting for others

paññāsampannā

endowed with wisdom

paññāvimuttiṃ, paññāvimuttiyā

fully-freed by wisdom

paññuttaraṃ, paññuttarā, paññuttarānaṃ

with surpassing wisdom

pāragataṃ, pāragato, pāragatā, pāragatoti, pāragā, pāragu, pāraguṃ, pāraṅgato, pāraṅgatā

gone to the far-shore

parikkhīṇabhavasaṃyojano

completely ended fetter of becoming

parinibbuto

completely liberated, final passing-away

paripuṇṇasikkhaṃ, paripuṇṇasekhaṃ, paripuṇṇasekkhaṃ

completely fulfilled training

parivīmaṃsamāno

desirous of inquiring completely

pātimokkhasaṃvarasaṃvuto, pātimokkhasaṃvarasaṃvutā, pātimokkhasaṃvarasaṃvutānaṃ

restrained by restraint of precepts

paṭisallānārāmā, paṭisallānārāmānaṃ

fond of solitude

paṭisallānaratā, paṭisallānaratānaṃ

delighting in solitude

patissato

fully mindful

pavivittehi

detached

pavivekārāmaṃ, pavivekārāmo, pavivekārāmā, pavivekārāmānaṃ

fond of detachment

pavivekarataṃ, pavivekarato, pavivekaratā, pavivekaratānaṃ

delighting in detachment

puññakkhettaṃ, puññakkhette

field of merits

purisājañña

thoroughbred man

raṇañjahā, raṇañjahātipi

abandoner of fight, abandoner of sinful

rattindivamatanditā

night and day, unremittingly

sabbābhibhū

all conquered

sabbabhūtānukampako, sabbabhūtānukampī, sabbabhūtānukampino

compassionate for all beings

sabbaganthappamocano

completely freed from all bonds

sabbalokavisaṃyutto

unyoked from all worlds

sabbarāgavirattassa

non-delighting in all lust

sabbasaṅkhārasamathaṃ

all formations calmed

sabbasattānukampī

compassionate for all beings

samādapakā

rousers

samādhisampannā

endowed with concentration

samaggarato

delighting in unity

sāmaggipuggalo

union-person

samāhitaṃ, samāhito, samāhitā, samāhitassa

restrained

sammadaññā, sammadaññāya

full understanding

sammādiṭṭhikā

one with right view

sampahaṃsakā

gladdening

sampajāno, sampajānassa

clearly knowing, deliberately knowing

samuttejakā

inspirer, inspiring

saṃvutindriyo

guarded in faculties

sandassakā

showing the path

saṅgātigo

surmounted attachment

saṅkhyaṃ nopeti vedagū

wise cannot be reckoned, wise are immeasurable

santacittaṃ, santacittā

peaceful minded

santavuttimanuddhataṃ

peaceful conduct, non-restless

santo santipade rato

peaceful one delighting in peaceful station

santo, santā, sante

peaceful, saintly

sappuriso

good person, person of integrity

sarīrantimadhārina

bearers of the last body

satādhipateyyā, satādhipateyyānaṃ

reached mindfulness

sataṃ, sato, satimā, satīmataṃ, satimanto, satassa, satimantova

mindfulness, mindful

sātatikaṃ

persevere

satthavāhātip, satthavāhena

caravan leader

satthu, satthā, satthuno, satthārotipi

teacher

satthusāsanakārino

doer of the teacher’s teaching

sikkhamānaṃ, sikkhamānassa, sikkhamānāya

desirous of training

sīlasampannā

endowed with virtues

soceyyasampannaṃ

endowed with purity

tādino, tādinā, tādisaṃ, tādiso, tādisako

thus one, such one

tamonudaṃ, tamonudātipi

dispeller of darkness

tathāgataṃ, tathāgato, tathāgatoti, tathāgatena, tathāgatassa,
tathāgatassetaṃ

Untranslated [thus come or thus gone]

tevijjaṃ, tevijjo

triple-knowledge bearer

tiṇṇo

crossed-over

ukkādhārātipi

fire-brand bearer

upādānakkhayārāmaṃ

fond of ending of clinging

upadhippaṭinissaggaṃ

renouncing possessions

upalepabhayā, upalimpabhayā

fearful of defilement

upaṭṭhitassati

established mindfulness

uttamapuriso

best man

vedagū, vedaguno

reached end of knowledge literally beyond the Vedā

vijānataṃ

full knower

vijitasaṅgāmaṃ, vijitasaṅgāmo

having won battle

vijitāvī, vijitvā

winner, having won

vimokkho, vimokkhena

fully freed

vimuttaṃ, vimutto, vimuttā, vimuttassa, vimuttīti, vimuttiyā, vimuccati, vimuccanti

fully-freed,

vimuttiñāṇadassanasampannā

endowed with knowledge and vision of freedom

vimuttisampannā

endowed with full-freedom

viññāpakā, viññāpanāya

instructor, to be instructed

viññū

wise, intelligent, understanding

vippamutto

fully freed

vippasanno, vippasannassa, vippasannena

very happy

virāgūpasame

lustless-appeased

virūḷhabrahmacariyā

growing in the holy life

visaṃyutto

unyoked

visantaraṃ, vesantaraṃ, vissantaraṃ

crossed-over poison

vītagedhassa

greed-less

vītamaccharā

miserliness-less

vītasāradaṃ

foolishness-less

vītataṇho, vītataṇhā

craving-less

vūsitabrahmacariyo

lived the holy-life

Similes and Metaphors

(Similes and Metaphors sorted in English alphabetical order. Usually similes are indicated by va, iva, yathā, sama, sadisa, opama, etc. Others would be metaphors or comparisons.)

Similes and Metaphors

Sutta and Verse

[scorching hot] iron ball [fire-flame]

2.2.11(48)-V94, 3.5.2(91)-V206

crocodiles-demons (are like women)

3.2.10(69), 4.1.10(109)

fire-brand from the pyre

3.5.2(91)

foul-fish

3.3.7(76)-V153

fragrance

3.3.7(76)-V154

hurricane waves

3.2.10(69)

kusa grass

3.3.7(76)-V153

lake unstirred by wind

3.5.3(92)-V208

medicine-star

1.3.7(27)

moon:

moon-light
moon freed from the cloud cover

1.3.7(27)

3.3.5(74)-V143

palm fruit cut from the tie

3.4.9(88)-V189

person:

rainless
partly raining
fully raining

3.3.6(75)

3.3.6(75)

3.3.6(75)

poisoned arrow contaminating quiver

3.3.7(76)-V152

poison-pot (throwing in the ocean)

3.4.10(89)-V197

river current (is craving)

4.1.10(109)

star-light

1.3.7(27)

sun:

ascending in the sky
rising
brilliant

1.3.7(27)

3.4.10(88)-V192

3.1.10(59)

tagara leaf

3.3.7(76)-V154

Vepulla mountain

1.3.4(24)-V33, V34

water-drop on lotus

3.4.9(88)-V186

waves (are like anger and despair)

3.2.10(69), 4.1.10(109)

whirlpools (are like five characteristics of sensual pleasures)

3.2.10(69), 4.1.10(109)

Pāḷi-English Glossary

(Pāḷi terms sorted in English alphabetical order – Pāḷi terms in bold are Pāḷi Proper Names)

(Prefixes:

1. abhi* = well but not always.

2. pari* = completely [except: paritappayiṃ, paritappasi = very tormented].

3. sam* = fully but not always.

4. vi* = fully, very [except: bahuvighātā, virajaṃ, virajjahaṃ, virajjantī, visaṃyuttaṃ, visaṃyuttā].

5. vīta* = without.

6. du and ku as a prefix usually means bad, ill, not good, lacking, hard, etc. su as a prefix usually means opposite.

7. Mahā as a prefix means Great, Elder, etc. while cūla or cūḷa as a prefix denotes Little, Younger, etc.)

Pāḷi

English

abaddho (a + baddho)

untied (not + tied)

abbhaghanā (abbha + ghanā)

thick cloud cover (clouds + dense)

abbhuggamamāno (abbhi + uggamamāno)

fully risen (fully + risen)

abbhussakkamāno

ascending

abhabbo (a + bhabbo), abhabbā

incapable (in + capable)

abhāsiya (considered a problematic usage)

spoke

ābhassarūpago (ābhassara + upago)

went to ābhassara heaven

abhavissa

would have been

abhibhū, abhibhūto, abhibhūtā, abhibhuyya

conqueror, conquered

abhihacca

striking

abhijānaṃ (abhi + jānaṃ), abhijānāmi

fully knowing (fully + knowing), I fully know

abhijjhā, abhijjhālu

covetousness, covetous

abhilāpāyaṃ

idle talk, prattling, topic of conversation

abhinandanti (abhi + nandanti)

pleasing (well + pleasing)

abhinivejjetvā

having inclined

abhiññā (abhi + ññā), abhiññāya (see pariññā)

higher knowledges, full knowledge

abhiññatthaṃ, abhiññatthañceva

(abhiññā + atthaṃ + ca + eva)

for full knowledge

(full knowledges + goal + too + thus)

abhiññāvosito

(abhiññā + vosito) (see vosānaṃ)

perfected in higher knowledges

(higher + knowledges + perfected in) [Arahant]

abhisambuddhaṃ (abhi + sambuddhaṃ),
abhisambuddho, abhisambuddhā, abhisambujjhati

fully awakened (fully + awakened) [Lord Buddha]

abhisandantova, abhisandentova

trickle, flow

abhisapāyaṃ (abhi + sapāyaṃ), abhisāpāyaṃ, abhisāpoyaṃ

well cursed (well + cursed)

abhivihacca (abhi + vihacca)

destroying

abhivijiya (abhi + vijiya)

well-won (well + won)

abhūtaṃ (a + bhūtaṃ)

unbecome (without + becoming) [Nibbāna]

abhūtavādī (a + bhūta + vādī)

liar (not + happened + speaker)

abrahmacārī (a + brahmacārī)

not a farer of holy-life (not + farer of holy-life)

abrahmacariyena (a + brahmacariyena)

by not faring holy-life (not + faring holy-life)

abyāpādavitakko (a + byāpāda + vitakko)

thought of non-ill-will (non + ill-will + thought)

abyāpajjhaṃ (a + byāpajjhaṃ), abyāpajjaṃ, abyābajjhaṃ

without ill-will (no + ill-will + I)

abyāpajjhārāmaṃ (a + byāpajjhā + rāmaṃ),
abyāpajjhārāmo, abyāpajjārāmo, abyābajjhārāmo, abyāpajjhārāmā, abyāpajjhārāmānaṃ

fond of non-ill-will (non + ill-will + fond) [Arahant]

abyāpajjharataṃ (a + byāpajjha + rataṃ),
abyāpajjharato, abyāpajjharatā, abyāpajjharatānaṃ

delight in non-ill-will (non + ill-will + delight) [Arahant]

abyāpannacitto (a + byāpanna + citto)

with a mind of non-ill-will (non + ill-will + mind) [Arahant]

acakkhukaraṇo, acakkhukaraṇā (a + cakkhukaraṇā)

not producing vision (not + vision-maker)

ācāragocarasampanno, ācāragocarasampannā,

(ācāra + gocara + sampanno), ācāragocarasampannānaṃ

endowed with conduct and alms-refuge

(conduct + alms-refuge + endowed)

ācariyabhariyāti (ācariya + bhariyā + ti)

wife of teacher (teacher + wife + is)

accatāri

crossed-over

acchādetvā

having put-on

acche

sit, sitting

acchecchi, acchejji, acchijji (see chijjati, ucchijjati)

cut-off

adakkhi

saw

adatvā (a + datvā)

ungiven (not + having given)

aḍayhamānena (a + ḍayhamānena)

not burning (not + burning) [Arahant]

adda

sees, moist

addhā, addhānaṃ

times

addhāsuttaṃ (addhā + suttaṃ)

times sutta (times + sutta)

adesayi

preached

adhammaṃ (a + dhammaṃ)

not Dhamma (not + Dhamma)

adhammaṭṭho (a + dhammaṭṭho)

unestablished in Dhamma (not + Dhamma established)

adhammavitakkaṃ

(a + dhamma + vitakkaṃ)

not Dhamma thought

(not + Dhamma + thought)

adhigacchati, adhigatā, adhigantabbaṃ, adhigamāya, adhigamāyā

enter upon [realization], entered upon [realization] [Arahant]

adhigaṇhāti, adhiggahitā (see adhiggahetvā)

fully possessed [surpassing]

adhiggahetvā (see adhigaṇhāti, adhiggahitā)

surpassing [fully possessed]

adhivacanaṃ

designation

adhivāseti

consent

ādicco, ādiccova (ādicco + iva)

sun, like sun (sun + like)

ādiccovudayaṃ (ādicco + v + udayaṃ)

sunrise (sun + rise)

ādikalyāṇaṃ (ādi + kalyāṇaṃ)

good in the beginning (beginning + good)

adinnādānā (a + dinnā + dānā)

ungiven donation (not + given + donation)

Second of the five precepts is to abstain from this.

adukkhamasukhaṃ, adukkhamasukhā

(a + dukkhaṃ + a + sukhā)

neither suffering nor happiness

(not + suffering + not + happiness)

aduṭṭhassa (a + duṭṭhassa)

non-hateful (not + hateful) [Arahant]

āgacchantūti, āgacchatūti

coming back, come

āgāmī, agamissa

returner, returning

āgantā, āgantvā, āgantāro

come back, came, having come, one who has come

[returned, having returned, one who has returned]

agārasmā

from home

aggadhammasamāhito

(agga + dhamma + samāhito)

restrained by foremost Dhamma

(foremost + Dhamma + restrained) [Arahant]

aggaṃ, aggo, agge, aggamhi, aggato, aggassa, aggasmiṃ

foremost

aggamakkhāyati

(aggaṃ + akkhāyati)

proclaimed to be foremost

(foremost + proclaimed to be) [Lord Buddha]

aggappasādā (agga + p + pasādā)

foremost confidence (foremost confidence)

aggappasādasuttaṃ

(agga + p + pasāda + suttaṃ)

foremost confidence sutta

(foremost + confidence + sutta)

aggappatto (agga + p + patto)

reached foremost (foremost + reached) [Arahant]

aggi, aggī

fire

aggisikhūpamo (aggi + sikha + ūpamo)

simile for fire-flame (fire + flame + simile)

aggisuttaṃ (aggi + suttaṃ)

fire sutta (fire + sutta)

agiddho (a + giddho)

greedless (without + greed) [Arahant]

aguttadvāro, aguttadvāratāya

(a + gutta + dvāra + tāya)

with unguarded doors they

(not + guarded + doors + they)

aguttāni, aguttānidha (a + guttāṃ + idha)

unguarded here (not + guarded + here)

ahaṃ, ahañca (ahaṃ + ca)

I, I too (I + too)

ahamasmi (ahaṃ + asmi)

I am (I + am)

āhāranettippabhavaṃ

(āhāra + netti + p + pabhavaṃ)

nutriment lead to becoming

(nutriment + lead + to becoming)

ahirikaṃ (a + hirikaṃ), ahirīko

shameless (without + shame)

ahitāya (a + hitāya)

non-welfare (non + welfare)

ahorattaṃ (aho + rattaṃ)

long time (day + night)

ahosiṃ

I was

āhu

they have said

āhuneyyo, āhuneyyā (see pāhuneyyo, sāhuneyyakāni)

worthy of gifts [Arahant]

ajānato (a + jānato), ajānantā

one who doesn’t know (not + knowing)

ajātaṃ (a + jātaṃ)

unborn (not + born) [Nibbāna]

ajātasuttaṃ (a + jāta + suttaṃ)

unborn sutta (not + born + sutta)

ajeḷakā (aja + elaka)

goats-sheep (goats + sheep)

ājīvikāpakatā (ājīvika + apakatā)

deprived of livelihood (livelihood + deprived)

ajjhāgāre (adhi + agāre)

at home (at + home)

ajjhattaṃ, ajjhattikaṃ, ajjhattikānaṃ

internally

ajjhāvasatī (adhi + āvasatī)

living, settling down

akaraṇīyanti, akāriya (a + kāriya)

undone (not + done)

akarontopi

(a + karonto + api)

not doing too [not attending too]

(not + doing + too)

ākāsaṃ, ākāsagataṃ (ākāsa + gataṃ)

sky, gone to sky (sky + gone)

akatabhīruttāṇo

(a + kata + bhīruttāṇo) (see katabhīruttāṇo)

one who has not provided refuge

(not + provided + refuge)

akatakalyāṇo (a + kata + kalyāṇo)

(see katakalyāṇo)

one who has not done good (not + done + good)

akatakibbiso

(a + kata + kibbiso) (see katakibbiso)

one who has not done wrong

(not + done + wrong) [Arahant]

akatakusalo (a + kata + kusalo) (see katakusalo)

one who has not done wholesome (not + done + wholesome)

akataluddo

(a + kata + luddo) (see kataluddo)

one who has not done cruelty

(not + done + cruelty) [Arahant]

akataṃ (a + kataṃ)

unmade (not + made) [Nibbāna]

akatapāpo (a + kata + pāpo) (see katapāpo)

one who has not done evil (not + done + evil) [Arahant]

akathaṃkathī (a + kathaṃkathī)

doubtless (not + doubtful) [Arahant]

akatvā (a + katvā)

not having done (not + having done)

akatvākusalaṃ (a + katvā + kusalaṃ)

not done wholesome (not + done + wholesome)

akkhātāraṃ

declarer

akkheyyaṃ, akkheyyañca (akkheyyaṃ + ca), akkhāsi, akkhāto, akkhātā

declare, declared

akkheyyasampanno

(akkheyya + sampanno)

endowed with declaration

(declaration + endowed) [Arahant]

akkheyyasaññino (akkheyya + saññino)

perceptive/aware/conscious of declaration

akkheyyasmiṃ (akkheyya + asmiṃ)

declare here

akovide (a + kovide)

unskillful (not + skillful)

akubbato (a + kubbato)

undoing (not + doing)

akuppā (a + kuppā)

unwavering (not + wavering) [Arahant]

akusalaṃ (a + kusalaṃ), akusale, akusalānaṃ

unwholesome (not + wholesome)

akusalamūlaṃ (a + kusalaṃ + mūlaṃ), akusalamūlāni, akusalamūlānī

root of unwholesome (not + wholesome + root)

akusalavitakkā

(a + kusala + vitakkā)

unwholesome thoughts

(not + wholesome + thoughts)

akutobhayaṃ (akuto + bhayaṃ)

fearless (whence + fear) [Nibbāna]

alaṃsamakkhātāro

(alaṃ + saṃ + akkhātāro)

indeed full declarer

(indeed + full + declarer) [Arahant]

ālayasamugghāto

(ālaya + saṃ + ugghāto)

removing the residence

(residence + fully + shaking)

alittamupalimpati

(a + littaṃ + upalimpati)

smearing the unsmeared

(not + smeared + smearing)

ālokakaraṇā, ālokakarātipi

(āloka + karā + ti + pi)

light-maker

(light + maker + is + too) [Arahant]

ālopo (see piṇḍiyālopo)

morsel

amaccehi

confidant

amaccharā (a + maccharā), amaccharī

unmiserly (no + miserliness) [Arahant]

amataṃ (a + mataṃ), amatassa

undying (not + dying) [Nibbāna]

amattaññū (a + mattaññū)

immoderate eater (not + moderate eater)

amattaññutāya (a + mattaññutāya)

immoderation (not + moderation)

ambho

mister, hi there, you rascal (!)

āmisadānañca

(āmisa + dānaṃ + ca)

donation of material things too

(material things + donation + too)

āmisadāyādā

(āmisa + dāyādā)

inheritors of material things

(material things + inheritors)

āmisānuggaho

(āmisa + anuggaho)

assisting with material things

(material things + assisting)

āmisasaṃvibhāgo (āmisa + saṃvibhāgo)

sharing material things (material things + sharing)

āmisayāgo (āmisa + yāgo)

material sacrifice (material + sacrifice)

āmodamāno

rejoicing

amohayi (a + mohayi)

undeluded (not + deluded) [Arahant]

amūlakena (a + mūlakena)

baselessly (without + root)

amutra, amutrāsiṃ

(amutra + āsiṃ)

state of existence, I was in state of existence

(state of existence + I was)

amuttā (a + muttā)

unfreed (not + freed)

anabhāvaṃ (ana + bhāvaṃ) (see anabhāvaṃ gameti)

perish (cessation + becoming)

anabhāvaṃ gameti

cause to perish (perish + cause)

anabhibhūto (an + abhibhūto)

unconquered (not + conquered)

anabhijānaṃ (an + abhi + jānaṃ)

fully unknowing (not + fully + knowing)

anabhijjhālu (an + abhijjhālu)

non-covetous (non + covetous) [generous] [Arahant]

anabhinanditāni (an + abhi + nanditāni)

not pleased (not + well + pleased)

anādāno (an + ādāno)

unclinging (not + clinging) [Arahant]

anādaraṃ (an + ādaraṃ), anādaro

disrespect (dis + respect), disrespectful

anāgāmī, anāgāmitā, anāgāmīti, anāgāmitāya, anāgāmitāyā (an + āgāmitāyā)

non-returning [fruit] (non + returning) [fruit]

anāgantā (an + āgantā)

didn’t come, not having come (not + come)

[not returned, not having returned, one who has not returned]

anagārā (an + agārā), anagāriyaṃ (see sāgārā, sāgāresu)

homeless (without + home), homelessness

anāgato, anāgatampi

(an + āgataṃ + api)

future, future too

(not + come + too)

anandhakaraṇo (an + andhakaraṇo), anandhakaraṇā

not blinding, not making blind, not causing bewilderment (not + blinding)

anaññātaññassāmītindriyaṃ

(an + aññāta + aññassāmī + ti + indriyaṃ)

knowing the unknown faculty

(not + known + I will know + faculty)

anantarā (an + antarā)

no long time (no + interval)

anantaritattā

immediately following

anapagatā (an + apagatā) (see apagatā)

undeparted (not + departed)

ānāpānassati (āna + apāna + sati), ānāpānassatiyā

mindfulness of in-out breathing

(in + out breathing + mindfulness)

ānāpāne (āna + apāne)

in-out breathing (in + out breathing)

anapekkhino (an + apekkhino)

disinterested(without + expectations) [Arahant]

anāsavaṃ (an + āsavaṃ), anāsavo

taintless (without + taint) [Arahant]

anātāpī (an + ātāpī)

non-ardent (non + ardent)

anatthajanano (an + attha + janano)

bringer of calamity (non + benefit + generating)

anatthāya (an + atthāya)

non-benefit (non + benefit)

anavajjaṃ (ana + vajjaṃ), anavajjāni, anavajjena

blameless (not + blamable)

anavaññattipaṭisaṃyutto

(anavaññatti + paṭisaṃyutto)

connected to reputation

(reputation + connected)

anavaññattisaṃyutto

(anavaññatti + saṃyutto)

fettered by reputation

(reputation + fettered)

anāvaraṃ (an + āvaraṃ)

unobstructed (not + obstructed) [Arahant]

andhakaraṇasuttaṃ (andha + karaṇa + suttaṃ)

blinding, making blind, causing bewilderment sutta

andhakaraṇo, andhakaraṇā

blinding, making blind, causing bewilderment

andhaṃ

blind

andhatamaṃ (andha + tamaṃ)

deep darkness (blind + dark)

anejo (an + ejo), anejassa

imperturbable (not + perturbable) [Arahant]

anekasatakkhattuṃ

(aneka + sata + k + khattuṃ)

many hundreds of times
(many + hundreds + times)

anekavihitaṃ

various

anekepi (aneke + pi)

many too (many + too)

aṅganti

factor (limb)

aṅguttare

in Aṅguttara [Nikāya]

anibbānasaṃvattaniko (a + nibbāna + saṃvattaniko), anibbānasaṃvattanikā

not conducive to nibbāna

(not + nibbāna + conducive)

anibbuto (a + nibbuto) (see nibbuto, nibbutassa, parinibbuto)

unliberated (not + liberated)

aniccā (a + niccā), aniccato

impermanent (not + permanent)

aniccānupassīnaṃ

(a + niccā + anupassīnaṃ), aniccānupassino

contemplating impermanence

(not + permanence + contemplating)

anīghaṃ (an + īghaṃ), anīgho

griefless (without + grief) [Arahant]

anirākatajjhānā (a + nirākata + jhānā), anirākatamajjhānānaṃ

not-neglect jhānā (not + neglect + jhānā) [Arahant]

anissitena (a + nissitena)

not dependent (not + dependent) [Arahant]

anītihaṃ (an + ītihaṃ)

not based on hearsay (not + hearsay)

añjalikaraṇīyo (añjali + karaṇīyo)

worthy of respect (respect + worthy) [Arahant]

aññadatthudaso

all seeing

aññaṃ, aññā

[final] knowledge

annaṃ, annena, annañca (annaṃ + ca)

food, food too (food + too)

aññamaññaṃ (aññaṃ + aññaṃ)

each other (each + each)

aññāṇakaraṇo (a + ññāṇa + karaṇo), aññāṇakaraṇā

not generating knowledge (not + knowledge + generating)

annapānena (anna + pānena)

with food and drinks (food + drinks)

aññataraṃ, aññataro

some

aññātāvindriyaṃ

(aññātāva + indriyaṃ)

faculty of one who knows

(one who knows + faculty)

aññathā

otherwise

aññathattaṃ (aññathaṃ + attaṃ)

is altered (altered + is)

aññepi (aññe + pi)

others too (others too)

aññindriyaṃ (añña + indriyaṃ)

faculty of knowing (knowing + faculty)

aññoññanissitā (añño + añña + nissitā)

mutually dependent (each + other + dependent)

anottappaṃ, anottappī,
anottāpī (an + ottāpī)

not afraid of wrongdoing

(not + afraid of wrongdoing)

antakiriyā, antakiriyāya, antakiriyāyā

to make an end, for making an end

antaṃ

end

antamakāsi (antaṃ + akāsi)

made an end (end + made) [Arahant]

antamidaṃ (antaṃ + idaṃ)

end of this (end + this)

antarā, antare

inner, interval

antarāamitto (antarā + a + mitto), antarāamittā

inner enemies (inner + non + friend)

antarāmalasuttaṃ

(antarā + mala + suttaṃ)

inner impurity sutta

(inner + impurity + sutta)

antarāmalo (antarā + malo), antarāmalā

inner impurities (inner + impurities)

antarāpaccatthiko (antarā + pacca + atthiko),
antarāpaccatthikā

inner adversary (inner + adversary)

antarāsapatto (antarā + sapatto), antarāsapattā

inner hostility (inner + hostility)

antarāvadhako (antarā + vadhako), antarāvadhakā

inner assassin (inner + assassin)

antimadehadhāriṃ, antimadehadharo

(antima + deha + dhāro)

bearing the last body

(last + body + bearing) [Arahant]

antimaṃ

last [body]

anubandho, anubandhopi

tied, tied too

anubhonti

experience

anuddhaṃseti (anu + dhaṃseti)

accuses, degrades

anuddhato (an + uddhato), anuddhatā

non-restless (non + restless)

can also be translated unconceited [Arahant]

anuggahā, anuggahānaṃ

assistance, help

anujātaṃ (anu + jātaṃ), anujāto

follower

anukampakā

compassionate [Arahant]

anukampāya

with compassion

anukkaṭi (anu + k + kaṭi)

for

aṇumattesu (aṇu + mattesu)

as much as an atom (atom + as much as)

anumodataṃ, anumodanti, anumodenti

rejoice

anupabbajjampahaṃ

(anupabbajjaṃ + pi + ahaṃ)

to ordain following too I

(to ordain following + too + I)

anupādāya (an + upādāya)

without clinging (without + grasping)

anupādisesā (an + upādi + sesā),
anupādisesāya

without residue of possessions

(without + possessions + residue)

[without substratum left]

anupavādakā (an + upavādakā)

not fault-finder (not + fault-finder) [Arahant]

anupāyāsaṃ (an + upāyāsaṃ)

without despair (without + despair) [Arahant]

anupayo (an + upayo), anūpayo

unattached (not + attached) [Arahant]

anuppattasadattho

(anuppatta + sadattho)

reached goal

(reached + good goal) [Arahant]

anupubbena

gradually [step by step, by and by]

anusayo

sleeping [tendency]

anussadaṃ (an + ussadaṃ)

non-haughty (non + haughty) [Arahant]

anussaraṃ, anussarati

recollects

anussaraṇampahaṃ

(anussaraṇaṃ + pi + ahaṃ)

recollecting too I

(recollecting + too + I)

anussatimpahaṃ

(anussatiṃ + pi + ahaṃ)

recollects too

(recollect + too + I)

anuttaraṃ (an + uttaraṃ), anuttaro, anuttare, anuttarassa, anuttarena

unsurpassed (not + surpassed)

anuvicaritaṃ

reflected

anuvicintayaṃ

investigating

anuyāto

followed by, pursued by

anvadeva

following behind, after, later

anvayabyatirekavākyānaṃ

(anvaya + vyatireka + vākyānaṃ)

in conformity/succession + extra + saying

apācīnaṃ

turned away

apadā, āpādakā

legless

āpādi

arrived at, perfected, attained

apaduṭṭhamanasaṅkappo

(a + paduṭṭha + mana + saṅkappo)

non-polluted mind and intention

(non + polluted + mind + intention) [Arahant]

apagatā

departed

apahānadhammaṃ

(a + pahāna + dhammaṃ)

unabandoning Dhamma

(not + abandoning + Dhamma) [Arahant]

āpajjanti, āpajjantī

come to

apāpuranti, apāpurenti

open

apare

following

aparihānāya (a + pari + hānāya)

not decay (not + complete + decay)

aparihīnā (a + pari + hīnā)

not devoid (not + completely + devoid)

aparijānaṃ, aparijānantā

(a + pari + jānaṃ)

unknowing completely

(not + completely + knowing)

apariḷāhaṃ (a + pariḷāhaṃ)

not burning (not + burning) [Arahant]

apariññāya

(a + pari + ññāya)

not completely knowing

(not + completely + knowing)

aparipūropi (a + paripūro + pi)

incomplete too (not + complete + too)

aparitassato

(a + paritassato)

not thirsting, not craving

(not + thirsting, not + craving) [Arahant]

apassato (a + passato), apassanto

one who doesn’t see (not + seeing)

apāyadiṭṭhiyā

(apāya + diṭṭhiyā)

state of woe-one with view

(state of woe + one with view)

apāyaṃ, āpāyiko, āpāyikā

state of woe, destined for state of woe

āpāyikasuttaṃ

(āpāyika + suttaṃ)

destined for state of woe sutta

(destined for state of woe + sutta)

api, pi

and, too, even, and then, also

appahīnaṃ (a + p + pahīnaṃ), appahīno

unabandoned (not + abandoned) [not got rid of]

appajahaṃ (a + p + pajahaṃ)

unabandoned (not + abandoned)

appajānantā (a + p + pajānantā)

unknowing (not + knowing)

appakiccassa (appa + kiccassa)

has few duties (little + to do) [Arahant]

appamādaṃ (a + p + pamādaṃ), appamādo, appamatto, appamattā, appamattassa

heedfulness (without + heedlessness), heedful [Arahant]

appamādaratā

(a + p + pamāda + ratā)

delighting in heedfulness

(no + heedlessness + delighting) [Arahant]

appamādavihārino

(a + p + pamāda + vihārino)

dwelling heedfully

(no + heedlessness + dwelling) [Arahant]

appamāṇaṃ (a + p + pamāṇaṃ)

immeasurable (im + measurable)

appamāṇavihārino

(a + p + pamāṇa + vihārino)

dwelling in immeasurable

(im + measurable + dweller)

appamiddho (appa + middho)

has little torpor (little + torpor) [Arahant]

appamuṭṭhā (a + p + pamuṭṭhā)

not forgetting (not + forgetting)

appāni, appañca (appaṃ + ca), appasmiṃ

trifling things, trifling too (trifling + too), short

appasannā (a + p + pasannā)

non-glad ones (non + glad ones)

appassutāpuññakaro

(appa + s + suta + a + puñña + karo)

unlearned and undone merits

(little + heard + not + merits + did)

appassuto (appa + s + suto)

unlearned (little + heard)

appassutopuññakaro

(appa + s + suto + puñña + karo)

unlearned and did merits

(little + heard + merits + did)

appaṭivirato (a + p + paṭivirato), appaṭiviratā

not abstain (not + abstain)

appattā (a + p + pattā)

unreached (not + reached)

appattamānasassa

(a + p + patta + mānasassa)

mentally unreached

(not + reached + mentally)

appena, appeva (appe + va)

by little, little too

apunabbhavāya (a + puna + b + bhavāya)

without further becoming (no + further + becoming) [Arahant]

apuññakaro (a + puñña + karo)

undone merits (not + merits + doer)

ārā, ārakā, ārakāva (ārakā + va)

remote (remote + too)

āraddhaṃ, āraddhā

firm

āraddhavīriyo (āraddha + vīriyo),
āraddhavīriyehi

firm and energetic (firm + energy) [Arahant]

ārādhayanti

obtain

arahaṃ, arahataṃ, arahantaṃ, arahā, arahato, arahanto

arahant [Arahant]

araññe

in jungle

ariyaddasā (ariya + d + dasā)

having noble views (noble + views)

ariyadhamme (ariya + dhamme)

in noble Dhamma (noble + Dhamma)

ariyañcaṭṭhaṅgikaṃ

(ariyaṃ + ca + aṭṭha + aṅgikaṃ)

and Noble Eightfold

(noble + and + eight + limbed)

ariyapaññāya (ariya + paññāya)

with noble wisdom (noble + wisdom)

ariyasaccāni (ariya + saccāni)

Noble Truths (noble + truths)

ariyasāvako (ariya + sāvako)

noble disciple (noble + disciple)

ariyo, ariyāya, ariyānaṃ, ariyehi, ariyesu,
ariyātipi (ariyā + ti + pi)

noble one, for noble one,
noble ones too are (noble ones + are + too) [Arahant]

arūpā (ā + rūpā), arūpino, arūpehi, arūpesu, āruppaṃ, āruppā

formless (without + form)

arūpadhātu (a + rūpa + dhātu)

formless element (without + form + element)

arūpaṭṭhāyino (a + rūpa + ṭ + ṭhāyino), āruppaṭṭhāyino

in formless (without + form + living/abiding)

asaddhammehi

(a + [sad + d or sant] + dhammehi)

not good dhamma (not + good + dhamma)

āsajja

hitting, striking

asakkārena (a + sakkārena)

by non-hospitality (no + hospitality)

asallīnaṃ (a + sallīnaṃ)

unsluggish (not + sluggish), uncowering, unshaken

asamāhito (a + samāhito), asamāhitā

unrestrained (not + restrained)

asaṃhīrā (a + saṃhīrā), asaṃhāriyā

dispersed (not + collected)

asammuṭṭhā (a + sammuṭṭhā)

unmuddled (not + muddled)

asampajāno (a + sampajāno)

not clearly knowing, not deliberate (not + clearly knowing)

asaṃsaggena (a + saṃsaggena)

not in contact, not associated

asamuppannaṃ (a + samuppannaṃ)

unarisen (not + arisen) [Nibbāna]

asaṃvibhajitvā (a + saṃ + vibhajitvā)

without sharing (not + sharing)

asaṃvuto (a + saṃvuto)

unguarded (not + guarded)

asaṅkhataṃ (a + saṅkhataṃ), asaṅkhatā

unformed (not + formed) [Nibbāna]

asaññatā (a + saññatā)

intemperate

asaññino (a + saññino)

unperceptive [beings] (not + perceptive)

asaṇṭhitaṃ (a + saṇṭhitaṃ), asaṇṭhitā, asaṇṭhite

unestablished (not + established)

asanto (a + santo), asante

not peaceful (not + peaceful)

asāraddho (a + sāraddho)

passion-less (no + passion) [Arahant]

āsavā, āsavānaṃ, āsave,
āsavānañca (āsavānaṃ + ca)

taints
taints too (taints + too)

āsavakkhayaṃ (āsava + k + khayaṃ), āsavakkhaya

end of taints (taints + end) [Nibbāna]

āsavakkhayasuttaṃ

(āsava + k + khaya + suttaṃ)

end of taints sutta

(taints + end + sutta)

asekhena (a + sekhena)

beyond training (non + trainee) [Arahant]

asesaṃ (a + sesaṃ)

without residue (without + remainder)

asitaṃ (a + sitaṃ)

independent (not + dependent) [Arahant]

asmiṃ

here

asokaṃ (a + sokaṃ)

unsorrowing (not + sorrowing) [Nibbāna]

assa

is, be

assamedhaṃ

Horse sacrifice

asubhaṃ (a + subhaṃ)

repulsive (not + beautiful)

asubhānupassī (a + subha + anupassī), asubhānupassīnaṃ

contemplating repulsiveness

(not + beautiful + contemplating)

asubhānupassīsuttaṃ

(a + subha + anupassī + suttaṃ)

contemplating repulsiveness sutta

(not + beautiful + contemplating + sutta)

asubhasaññino (a + subha + saññino)

perceptive of repulsiveness

(not + beautiful + perceptive)

asuraṃ (a + suraṃ)

not sura [deva], Titans, opposite of devā

aṭakathāya, aṭṭhakathāya, aṭṭhakathāyampi

commentary

atakkāvacaraṃ (a + takka + avacaraṃ)

dwelling doubtless (without + doubt + dwelling) [Nibbāna]

atapanīyā (a + tapanīyā)

non-tormenting (non + tormenting)

atapanīyasuttaṃ (a + tapanīya + suttaṃ)

non-tormenting sutta (non + tormenting + sutta)

ātāpi, ātāpī, ātāpino

ardent [Arahant]

ātāpīsuttaṃ (ātāpī + suttaṃ)

ardent sutta (ardent + sutta)

atari

swum

atekiccho (a + tekiccho)

unpardonable (not + pardonable)

atha

and, then, rather

athāparo (atha + aparo)

then follows (then + follows)

atho

and, also, likewise, further

atidhāvanti (ati + dhāvanti)

overshoots (over + shoots)

atijātaṃ (ati + jātaṃ), atijāto

worthy

atikkamaṃ, atikkamma

transcending

atikkantamānusakena

(atikkanta + mānusakena)

transcending human’s

(transcending + human’s)

atiṇṇo (a + tiṇṇo)

not crossed-over (not + crossed-over)

atītassa

transgressing (going beyond)

atīto, atītampi (atītaṃ + api)

past too (past + too)

attā

oneself

attasambhūtā

self-originated

aṭṭha, aṭṭhā, aṭṭhamaṃ

eight, eighth, was

atthābhisamayā (attha + abhisamayā)

understanding the benefit (benefit + understanding)

atthaddhā (a + thaddhā) (see thaddhā)

sensible (non + obdurate) [Arahant]

atthaṃ, attho, atthe, cattho (ca + attho), atthāya, atthassa

goal, meaning, benefit too, benefit

atthaṅgato (atthaṃ + gato)

reached the goal (goal + gone to) [Arahant]

atthavasaṃ (attha + vasaṃ), atthavasikā

reason, use

atthi

yes, there is

aṭṭhikaṅkalo (aṭṭhi + kaṅkalo)

chain of bones (bones + chain)

atthindriyā (atthi + indriyā)

with faculties (with + faculties)

aṭṭhipuñjasuttaṃ (aṭṭhi + puñja + suttaṃ)

mass of bones sutta (bones + mass + sutta)

aṭṭhipuñjo (aṭṭhi + puñjo)

mass of bones (bones + mass)

aṭṭhirāsi (aṭṭhi + rāsi)

mound of bones (bones + mound)

aṭṭīyamānā

distressful

avajātaṃ (ava + jātaṃ), avajāto, avajātoti

unworthy

avaṇṇayi, avaṇṇayī

described

avaṇṇo (a + vaṇṇo)

contempt (not + color/class)

āvaṭṭa

whirlpools

avekkhati

seeing

avīcinirayaṃ (avīci + nirayaṃ)

avīci hell (avīci + hell)

avigatattā (a + vigatattā)

non-disappearance

avighātaṃ (a + vighātaṃ)

without vexation (without + vexation)

translated as non-destructive in THIG [Arahant]

avighātapakkhiko (a + vighāta + pakkhiko), avighātapakkhikā

siding with non-destruction

(non + destruction + siding)

avighātattā (a + vighātattā)

intact, undestroyed (not + destroyed)

avihiṃsāvitakko (a + vihiṃsā + vitakko)

thought of non-violence (non + violence + thought)

avijjā, avijjañca (a + vijjaṃ + ca)

ignorance, ignorance too (not + knowledge + too)

avijjāmūlikā (a + vijjā + mūlikā)

root of ignorance (not + knowledge + root)

avijjānīvaraṇaṃ, avijjānīvaraṇena

(a + vijjā + nīvaraṇaṃ)

hindrance of ignorance

(not + knowledge + hindrance)

avijjānīvaraṇasuttaṃ

(a + vijjā + nīvaraṇa + suttaṃ)

hindrance of ignorance sutta

(not + knowledge + hindrance + sutta)

avijjāsavo (a + vijjā + āsavo)

taint of ignorance (not + knowledge + taint)

avikkhittaṃ (a + vikkhittaṃ), avikkhitte

undistracted [mind] (not + distracted) [Arahant]

avirājayaṃ (a + virājayaṃ)

not fully removed (not + fully removed)

avisaṭaṃ (a + visaṭaṃ), avisaṭe

undiffused (not + diffused) [Arahant]

avoca

said

āvutā

covered

avuṭṭhikasamo (a + vuṭṭhika + samo), avuṭṭhikasamoti

rainless (without + rain + equal)

avuṭṭhikasuttaṃ (a + vuṭṭhika + suttaṃ)

rainless sutta (without + rain + sutta)

avuṭṭhikena (a + vuṭṭhikena)

by rainless one (without + rain)

ayajī

sacrificed

ayaṃ, ayampi

this, this too

ayamanudhammo

(ayaṃ + anudhammo)

this conformity with Dhamma

(this + conformity with Dhamma)

ayamassa (ayaṃ + assa)

this is (this + is)

āyasmanto

venerable literally old, aged

āyataggaṃ

bringing future

āyatanānaṃ

sense-bases

āyatiṃ

in the future

ayogakkhemino

(a + yoga + k + khemino)

without refuge from bonds

(without + bonds + refuge)

ayoguḷo (ayo + guḷo)

[scorching hot] iron ball (iron + ball)

āyu

life-span

āyusaṅkhayā (āyu + saṃ + khayā)

fully ending life-span (life-span + fully + ending)

baddho, bando, bandhanā

tied, ties

bāhiraṃ, bāhirā, bahiddhā

external

bahujanahitasuttaṃ

(bahu + jana + hita + suttaṃ)

welfare of many people sutta

(many + people + welfare + sutta)

bahujanāhitāya

(bahu + jana + a + hitāya)

non-welfare of many people

(many + people + non + welfare)

bahujanahitāya (bahu + jana + hitāya)

welfare of many people (many + people + welfare)

bahujanasukhāya

(bahu + jana + sukhāya)

happiness of many people

(many + people + happiness)

bahujanāsukhāya

(bahu + jana + a + sukhāya)

non-happiness of many people

(many + people + non + happiness)

bahukārasuttaṃ (bahukāra + suttaṃ)

doers of much sutta (doers of much + sutta)

bahukāro (bahu + kāro), bahukārā (plural)

very helpful (much + doer)

bahulīkato (bahula + ī + kato)

practiced (much + made)

bahuṃ, bahulaṃ, bahavo, bahuno, bahūsu

many, much

bahupadā (bahu + padā), bahuppadā

many-legged (many + legged)

bahūpakāraṃ (bahu + upakāraṃ), bahūpakārā

very helpful (much + helpful) [Arahant]

bahussuto (bahu + suto)

learned (much + heard) [Arahant]

balaṃ

strength

bālenamavijānatā (bālenam + a + vi + jānatā)

unknown by fools (fools + not + fully + know)

bālūpasevanā (bāla + ūpasevanā)

resorting to fools (fools + resorting)

bāvīsasuttasaṅgahitaṃ

(bā + vīsa + sutta + saṅgahitaṃ)

twenty-two sutta collected [in second chapter]

(two + twenty + sutta + collected)

bāvīsati (bā + vīsati)

twenty-two (two + twenty)

bhabbo, bhabbā

capable

bhaddakena

goodness

bhaddikāya

good, sinless

bhagavantaṃ, bhagavatā, bhagavato, bhagavā

Blessed One [Lord Buddha]

bhajato, bhajetha

associate with, do associate with

bhaṇḍanāni

quarrels

bhante, bhonto

venerable sir, worthy

bhāsamāno

[when] speaking

bhāsate

shining

bhāsati, bhāsanti, bhāsayanti, bhāsiya

speak, spoken, shining

bhassārāmatamanuyutto

(bhassā + rāmatam + anuyutto)

intent upon pleasure in speech

(speech + pleasure + intent upon)

bhassārāmo (bhassā + rāmo)

fondness in speech

bhassarato (bhassa + rato)

delighting in speech (speech + delighting)

bhavābhave (bhavā + bhave)

becoming or not-becoming OR become this or that (become this + become that)

bhavāhī, bhavāni

becoming

bhāvanāmayaṃ (bhāvanāṃ + ayaṃ)

development (development + this)

bhāvanānuyogamanuyutto

(bhāvanā + anuyogaṃ + anuyutto)

intent on developing

(development + practice + intent on) [Arahant]

bhāvanāpāripūriṃ

(bhāvanā + pāripūriṃ)

complete development

(development + complete) [Arahant]

bhavanettisaṅkhayā

(bhava + netti + saṃ + khayā)

fully ending the lead to becoming

(becoming + lead + fully + ending) [Arahant]

bhavanirodhāya (bhava + nirodhāya)

for cessation of becomings (becoming + ending)

bhavanti, bhavissanti

may become, will become

bhavārāmā (bhava + rāmā)

fond of becoming (becoming + fond)

bhavaratā (bhava + ratā)

delighting in becoming (becoming + delighting)

bhavasammuditā

(bhava + saṃ + muditā)

much rejoicing in becoming

(becoming + much + rejoicing in)

bhavasaṃyojanakkhayā

(bhava + saṃyojana + k + khayā)

ending the fetter of becoming

(becoming + fetter + ending) [Arahant]

bhavāsavo (bhava + āsavo)

taint of becoming (becoming + taint)

bhavassa, bhavataṃ, bhavatha, bhavanti

be, becoming

bhavataṇhā (bhava + taṇhā)

craving for becoming (becoming + craving)

bhāvayati, bhāvetī, bhāvaye, bhāvetvā, bhāvayitvā, bhāvito, bhāvitā

develops, develop, having developed
used for both meditation and development [Arahant]

bhavayogavisaṃyutto

(bhava + yoga + vi + saṃyutto)

unyoked from bond of becoming

(becoming + bond + not + yoked) [Arahant]

bhavayogayutto

(bhava + yoga + yutto)

yoked to bond of becoming

(becoming + bond + yoked)

bhavayogena (bhava + yogena)

by bond of becoming (becoming + bond)

bhave

becoming

bhaveneva (bhavena + eva)

with becoming (becoming + with)

bhavesanā (bhava + esanā)

longing for becoming (becoming + longing)

bhāvitattaññataraṃ (bhāvitatta + aññataraṃ)

has become developed (developed + another) [Arahant]

bhāvitatto (bhāvita + atto), bhāvitattoti, bhāvitattānaṃ

developed (developed + self) [Arahant]

bhayadassāvīnaṃ (bhaya + dassāvīnaṃ), bhayadassino, bhayadassāvī, bhayadassāvino

seeing fear (fear + seeing) [Arahant]

bhayaṃ, bhāyittha

fear, fearful

bhayamantarato (bhayaṃ + antarato)

fear within (fear + within)

bhayānakaṃ

fearful

bhayaṭṭā (bhaya + aṭṭā)

distressed with fear (fear + distressed)

bhedamodā (bheda + modā)

division-delight (division + delight)

bhedasāmaggapuggalo (bheda + sāmagga + puggalo)

division-uniting person (division + uniting + person)

bhedo, bhedā, bhetvāna, bhitvāna, bhinditvā

division, breakup, having divided

bhesajjānaṃ

medicine

bhesmā

dreadful

bhiduraṃ, bhiduro, bhidurāyaṃ (see bhindanā, bhindantaṃ, bhindantāyaṃ)

subject to breakup

bhidurasuttaṃ (bhidura + suttaṃ)

subject to break-up sutta (break-up + sutta)

bhijjhā

Reading abhijjhā for bhijjhā in sutta 111

bhikkhave, bhikkhavo, bhikkhu, bhikkhū, bhikkhuṃ, bhikkhūnaṃ, bhikkhuno, bhikkhūna, bhikkhussa, bhikkhuniyā (feminine)

Untranslated

bhindanā, bhindantaṃ (see bhiduraṃ, bhiduro, bhidurāyaṃ, bhindantāyaṃ)

subject to breakup

bhindantāyaṃ (bhindanta + ayaṃ) (see bhiduraṃ, bhiduro, bhidurāyaṃ, bhindanā, bhindantaṃ)

this breaking-up (breaking-up + this)

bhinne

not agreeing

bhisakko

physician [Lord Buddha]

bhiyyobhāvo (bhiyyo + bhāvo)

much multiplied (much + multiplied)

bho

o good sir

bhogā

pleasures, partake

bhojanaṃ, bhojanamhi, bhojanānaṃ, bhojane

eatables

bhuñjanti, bhuñjeyya, bhuñjeyyuṃ

eat, would eat

bhūtaṃ, bhūtato, bhūtassa

becoming, has become, from become

bhūtapariñño

(bhūta + pari + ñño)

completely knowing becoming

(becoming + completely + knowing)

bhutto

eating, eaten

bodhipakkhiyānaṃ

(bodhi + pakkhiyānaṃ)

siding with enlightenment

(enlightenment + siding)

brahmā, brahmāti, brahmunā

Brahmā, the highest deity

brahmabhūtaṃ (brahma + bhūtaṃ)

become Brahma (Brahma + become)

[Arahant]

brahmacakkaṃ (brahma + cakkaṃ)

supreme wheel (Brahma + wheel)

brahmacāripaṭiñño

(brahmacāri + paṭiñño)

pretending to be a farer of holy-life

(farer of holy-life + pretending)

brahmacariyaṃ (brahma + cariyaṃ), brahmacariye

faring the holy-life (holy-life + faring)

brahmacariyesanā

(brahma + cariya + esanā)

longing for faring the holy-life

(holy-life + faring + longing)

brāhmaṇacattāri (brāhmaṇa + cattāri)

four brāhmaṇas (brāhmaṇa + four)

brāhmaṇadhammayāgasuttaṃ

(brāhmaṇa + dhamma + yāga + suttaṃ)

brāhmaṇa Dhamma sacrifice sutta

(brāhmaṇa + Dhamma + sacrifice + sutta)

brāhmaṇagahapatikā (brāhmaṇa + gahapatikā), brāhmaṇagahapatikānaṃ

brāhmaṇa house-holders

(brāhmaṇa + house-holders)

brāhmaṇaṃ, brāhmaṇo, brāhmaṇā, brāhmaṇe, brāhmaṇassa, brāhmaṇena, brāhmaṇesu

brāhmaṇa [Arahant]

brāhmaṇasammatā

(brāhmaṇa + sammatā)

honored/revered by brāhmaṇa

(brāhmaṇa + honored/revered)

brāhmaṇasulabhā

(brāhmaṇa + sulabhā)

brāhmaṇa-easy to obtain

(brāhmaṇa + easy to obtain)

brahmaññatthaṃ, brahmaññatthañca (brahmañña + atthaṃ + ca)

goal of brāhmaṇa life

(brāhmaṇa life + goal + too)

brahmavimānaṃ (brahma + vimānaṃ)

Brahma mansion (Brahma + mansion)

brūhetā, brūhetānaṃ (as in brūhetā suññāgārānaṃ, brūhetānaṃ suññāgārānaṃ)

frequenting

brūmi, brūmī (see paññāpemi)

I designate

buddhaṃ, buddho, buddhassa, buddhe, buddhena

Untranslated

[Lord Buddha]

buddhamasayhasāhinaṃ

(buddham + a + sayha + sāhinaṃ)

Buddha, endurer of unendurable (Buddha + not + endurable + endurer) [Lord Buddha]

byābādhemi, byābādhema

evil, wrong, hurt to me, hurt to others

byākāsi

declared

byantaṃ, byantikaroti, byantīkaroti

get rid of literally make an end of

byāpādavitakko (byāpāda + vitakko)

thought of ill-will (ill-will + thought)

byāpādo

ill-will

byāpannacitto (byāpanna + citto)

with a mind of ill-will (ill-will + mind)

byāpanne

in malevolence

ca

and

cāha (ca + āha)

and said (and + said)

cakkavattī (cakka + vattī)

world emperor (wheel + turner) literally one who has conquered all compass directions

cakkhu, cakkhūni, cakkhūnī, cakkhuno, cakkhunā, cakkhussa

eyes, with eyes

cakkhukaraṇo, cakkhukaraṇā

producing vision (vision-maker)

cakkhumā, cakkhumanto, cakkhumantotipi, cakkhumatā

one with eyes [seer] [Arahant]

cakkhusuttaṃ (cakkhu + suttaṃ)

eye sutta (eye + sutta)

candappabhā (canda + p + pabhā), candapabhāyeva

moon-light (moon + light), due to moon-light

cando, candiyā

moon

caññe (ca + aññe)

and others (and + others)

caparaṃ (ca + paraṃ)

and after (and + after)

cāpi (ca + api)

and too (and + too)

cara, caraṃ, carampi, carato, care

walking

carantaṃ

farer

carasuttaṃ (cara + suttaṃ)

walking sutta (walking + sutta)

carimaṃ, carimo

last, subsequent

caritaṃ

conduct

caritvāna

having dwelt

cassa (ca + assa)

and is (and + is)

cattālīsampi (cattālīsaṃ + api)

forty too (forty + too)

cattārimāni (cattāri + imāni),
cattārome (cattāro + ime)

these four (four + these)

cattāro, cattāri, catassopi

four

catudvāraṃ (catu + dvāraṃ)

four doors (four + doors)

catukkañca (catukkaṃ + ca)

fourth too (fourth + too)

catukkanipāto (catukka + nipāto)

fourth section (fourth + section)

catuppadā (catu + p + padā)

four-legged (four + legs)

cāturanto (cātur + anto)

four corners (four + ends)

catutthaṃ, catuttho

fourth

catutthavaggo (catuttha + vaggo)

fourth section (fourth + section)

cavanadhammo (cavana + dhammo)

destined to passing away (pass away + destined)

cavanaloke (cavana + loke)

passing away-world (passing away + world)

cavati, cavantaṃ, cavamāne

passes away, passing away

cāyaṃ (ca + ayaṃ)

and this (and this)

ce, cepi (ce + pi)

even, if ([even, if] + too)

cekaṃ (ca + ekaṃ), chekā

and someone (and + someone)

cetaṃ (ca + etaṃ), cetā (ca + etā)

and this (and + this)

cetaṃ, ceto, cetasā, cittaṃ, cittassa

mind

ceteti, cetetī

intends

cetodukkhaṃ (ceto + dukkhaṃ)

mental suffering (mental + suffering)

cetopadosahetu

(ceto + padosa + hetu)

because of the polluted mind

(mind + polluted + because of the)

cetopasādahetu

(ceto + pasāda + hetu)

because of the glad mind

(mind + glad + because of the)

cetosamathamanuyutto

(ceto + samathaṃ + anuyutto), cetosamathamanuyuttā,
cetosamathamanuyuttānaṃ

mind intent on concentration

(mind + concentration + intent on) [Arahant]

cetosamathasāmīciṃ

(ceto + samatha + sāmīciṃ)

with mind correctly concentrated

(mind + concentration + correct) [Arahant]

cetosucimanāsavaṃ

(ceto + suciṃ + an + āsavaṃ)

mentally purified-taintless

(mental + purity-without + taint) [Arahant]

cetosukhaṃ (ceto + sukhaṃ)

mental happiness (mental + happiness)

cetovimuttihīnā

(ceto + vi + mutti + hīnā)

without fully freed mind

(mind + fully + freed + without)

cetovimuttiṃ (ceto + vi + muttiṃ), cetovimutti, cetovimuttiyā

fully freed mind (mind + fully + freed) [Arahant]

cetovimuttisampannā

(ceto + vi + mutti + sampannā)

endowed with fully freed mind

(mind + fully + freed + endowed) [Arahant]

cettha (ca + ettha)

here (and + here)

ceva (ca + eva)

and so (and + so)

cevettha (ca + eva + ettha)

and so here/now (and + so + here)

chandañca (chandaṃ + ca)

desire too (desire + too)

channetaṃ (channa + etaṃ)

this six (six + this)

chaṭṭhaṃ

sixth

chattiṃsakkhattuṃ

(cha + tiṃsa + k + khattuṃ)

for thirty-six times

(six + thirty + times)

chavālātaṃ,
chavālātaṃva (chavālātaṃ + va)

fire brand from a pyre,
like fire brand from a pyre

(fire brand from a pyre + like)

chetvā

having cut-off

chijjati (see acchecchi, acchejji, acchijji, ucchijjati)

cut-off

chinnasaṃsayaṃ (chinna + saṃsayaṃ), chinnasaṃsayo, chinnasaṃsayā

doubtless (cut-off + doubt) [Arahant]

ciraṭṭhitiyā (cira + ṭhitiyā)

long endure (long + endure)

cittappakopano

(citta + p + pakopano)

making mind turbulent

(mind + wavering/upsetting)

cīvarahetu

for cause of robe (robe + cause)

cīvaraṃ, cīvarānaṃ

robe

cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi

(cīvara + piṇḍa + pāta + senāsana + gilāna + paccaya + bhesajja + parikkhārehi)

necessities of robes, alms-food, lodging and medicine for sick

(robes + lump + bowl + lodging + sick + requisite + medicine + necessities)

corābhinītā (cora + abhinītā)

brought about by thieves (thieves + brought about by)

cūbhayaṃ (ca + ubhayaṃ)

and both (and + both)

cūpasevati (ca + upasevati)

and resorting (and + resorting), associating

cuto, cutā

ever-changing (passes away), moved

dadataṃ, dadāti, dajjuṃ, dinnaṃ, deti, detha, dethāti, datvā, datvāna

give, giving, may give, having given

dahati

burning

dakkhi, diṭṭhaṃ, diṭṭhā, disvā

seeing, having seen

dakkhiṇaṃ, dakkhiṇeyyesu

offer, offering

dakkhiṇeyyo, dakkhiṇeyye

worthy of offerings [Arahant]

daḷhā

strong

damassa

of taming

damayataṃ

tamed ones

dānaṃ, dānāni, dānānaṃ, dānena, dānassa, dānañca (dānaṃ + ca), dānamayaṃ (dānaṃ + ayaṃ)

donating, having donated, donating too, donation (donation + this)

dānasaṃvibhāgassa (dāna + saṃvibhāgassa)

donating and sharing (donating + sharing)

dānasuttaṃ (dānaṃ + suttaṃ)

donation sutta (donation + sutta)

danto

tamed

dārāti

wife

dārumāruyha (dāruṃ + āruyha)

climbed the bark (tree + climbed)

Devadāru is a Sanskrit word referring to Cedrus deodara (Himalayan cedar), OR Pinus longifolia (chir pine). In general, it also means a tree.

dasamaṃ, dasāti, dasa, dasapi

tenth, ten

dassanampahaṃ (dassanam + pi + ahaṃ)

seeing too I (seeing + too + I)

dassetāro

show, point out

dātā, dāyakā

givers, donors

daṭṭhabbā

should be seen

dayhamānena

burning

dehaṃ

body

desanāsuttaṃ (desanā + suttaṃ)

preachings sutta (preachings + sutta)

desitaṃ, deseti, desetha, desanā

preaching

desiyamāne

being preached

devabhūto (deva + bhūto)

become deva (deva + become)

devadattasuttaṃ (devadatta + suttaṃ)

Devadatta sutta (Devadatta + sutta)

Devadatto, devadattena, devadattoti

Devadatta, cousin of Lord Buddha, see Appendix 3

devakāyā (deva + kāyā)

devā world (devā + body/group)

devalokasmiṃ (deva + lokasmiṃ)

in the devā world (devā + world)

devaṃ, devo, deva, devā (plural), devatā (plural), devaputto, devatāpi, devena, devesu, devānaṃ

Untranslated

devamanussā, devamanussāna, devamanussānaṃ (deva + manussānaṃ)

of devā and humans (of devā + humans)

devamanussaseṭṭhaṃ

(deva + manussa + seṭṭhaṃ), devamanussaseṭṭhā

best of devā and humans

(of devā + humans + best) [Lord Buddha]

devānamindo (devānam + indo)

King of the devā (devā + king)

literally Indra among devā

devasaddasuttaṃ (deva + sadda + suttaṃ)

words of devā sutta (devā + words + sutta)

devasaddo (deva + saddo), devasaddā (plural)

word of devā (devā + word)

devāsane (deva + āsane)

on the deva seat (deva + seat)

dhammaandhakāramalaṃ

dhamma-making blind-impurity

dhammadānaṃ, dhammadānañca

(dhamma + dānaṃ + ca)

donation of Dhamma too

(Dhamma + donation + too)

dhammadāyādā (dhamma + dāyādā)

Dhamma inheritors (Dhamma + inheritors) [Arahant]

dhammadesanā (dhamma + desanā)

Dhamma preaching (Dhamma + preaching)

dhammajā

born of Dhamma [Arahant]

dhammajīvinaṃ (dhamma + jīvinaṃ)

leading a life of Dhamma

(Dhamma + leading a life) [Arahant]

dhammaṃ, dhammo, dhammā, dhamme, dhammehi, dhammena, dhammesu, dhammānaṃ, dhammañhi, dhammenāhaṃ

Untranslated or translated as nature or phenomena

dhammamabhiññāya

(dhammam + abhi + ññāya)

fully known Dhamma

(Dhamma + fully + known) [Arahant]

dhammamaññāya (dhammam + aññāya)

understood Dhamma (Dhamma + understood) [Arahant]

dhammamayaṃ

Dhamma [itself]

dhammamudīrayantā

(dhammaṃ + udīraayantā)

Dhamma preaching

(Dhamma + preaching)

dhammanimmitā (dhamma + nimmitā)

made of Dhamma (Dhamma + made) [Arahant]

dhammaññeva (dhammaṃ + eva)

only Dhamma (Dhamma + only)

dhammānudhammapaṭipannassa

(dhamma + anudhamma + paṭipannassa), dhammānudhammapaṭipannoyanti

practicing Dhamma in fullness [Arahant]

(Dhamma – major and minor + practicing)

dhammānudhammapaṭipannasuttaṃ

(dhamma + anudhamma + paṭipanna + suttaṃ)

practicing Dhamma in fullness sutta

(Dhamma – major and minor + practicing + sutta)

dhammānuggaho (dhamma + anuggaho)

assisting with Dhamma (Dhamma + assisting)

dhammarājā (dhamma + rājā)

Dhamma king (Dhamma + king)

dhammārāmo (dhammā + rāmo)

fond of Dhamma (Dhamma + fond) [Arahant]

dhammarato (dhamma + rato)

delighting in Dhamma (Dhamma + delighting) [Arahant]

dhammasaṃvibhāgo (dhamma + saṃvibhāgo)

sharing Dhamma (Dhamma + sharing) [Arahant]

dhammasārādhigamā

(dhamma + sāra + adhigamā)

entered upon Dhamma essence

(Dhamma + essence + entered upon) [Arahant]

dhammaṭṭho

established in dhamma [Arahant]

dhammavinayā (dhamma + vinayā), dhammavinaye

Dhamma-Vinayā (Dhamma + Vinayā)

dhammavitakkaññeva

(dhamma + vitakkaṃ + eva)

only Dhamma thought

(Dhamma + thought + only)

dhammayāgaṃ (dhamma + yāgaṃ),
dhammayāgo

Dhamma sacrifice (Dhamma + sacrifice)

dhammenāhaṃ (dhammena + ahaṃ)

because of Dhamma I (because of Dhamma + I)

dhammiko

Dhamma follower

dhaṃsati

demolish

dhanaṃ

wealth

dhāreti

bears, bearing

dhātuṃ, dhātu, dhātuso, dhātuyo, dhātuyā, dhātusova (dhātuso + va)

elements,
like elements (elements + like)

dhātusallānaṃ (dhātu + sallānaṃ)

elements-[solitude] (elements + solitude) sallānaṃ here is abbreviated form of paṭisallānaṃ

dhātusosaṃsandanasuttaṃ

(dhātuso + saṃsandana + suttaṃ)

flowing due to elements sutta

(elements + [trickle, flow, chained] + sutta)

dhātusuttaṃ (dhātu + suttaṃ)

elements sutta (elements + sutta)

dhīro, dhīrā

patient one [Arahant]

dhīrūpasevanā (dhīra + upasevanā)

resorting to wise (wise + resorting)

dhovanena

washing

dhuvaṃ

certain, certainty [Nibbāna]

dibbā, dibbassa, dibbena

divine

dibbacakkhu (dibba + cakkhu)

divine eye (divine + eye)

diddho

smeared

dīghamaddhāna (dīghaṃ + addhāna)

long time (long + time)

dīgharattaṃ (dīgha + rattaṃ)

long time (long + night)

disā

direction

diṭṭhadhammikā (diṭṭha + dhammikā)

belonging to this world (visible + natured)

diṭṭhadhammikañceva

(diṭṭha + dhammikaṃ + ca + eva)

in this world and thus

(in this world + and + thus)

diṭṭhe (as in diṭṭhe dhamme)

diṭṭheva (as in diṭṭheva dhamme)

visible, seen

diṭṭhe dhamme, diṭṭheva dhamme

in this world

diṭṭhī, diṭṭhiyā

views

diṭṭhigatasuttaṃ

(diṭṭhigata + suttaṃ)

gone to [wrong] view sutta

(gone to [wrong] view + sutta)

diṭṭhigatehi

gone to [wrong] view

diṭṭhiṭṭhānā (diṭṭhi + ṭṭhānā)

speculative views (views + speculative)

diṭṭhivipassakaṃ (diṭṭhi + vipassakaṃ)

seeing with insight (view + insight) [Arahant]

divā

day

domanassehi (do + manassehi)

mental sadness (unhappy + mind)

dosaggiṃ (dosa + aggiṃ), dosaggi

fire of hatred (hatred + fire)

dosakkhayo (dosa + k + khayo)

end of hatred (hatred + end) [Nibbāna]

dosaṃ, doso, dosena

hatred [hate], of hatred,

dosaneyye

hate-generator literally hateful, to be hated

dosapariññāsuttaṃ

(dosa + pari + ññā + suttaṃ)

completely knowing hatred sutta

(hatred + completely + knowing + sutta)

dosasañhitaṃ (dosa + sañhitaṃ), dosasaṃhitaṃ

accumulating hatred (hatred + accumulation)

dosasuttaṃ (dosaṃ + suttaṃ)

hatred sutta (hatred + sutta)

dubbaṇṇe (du + v + vaṇṇe), dubbaṇṇiyaṃ

unattractive (bad + color/complexion)

dubbhago (du + b + bhago)

unblessed (not + blessed)

dubbhe

deceive, hurt, injure

duccaritāni (du + c + caritāni), duccaritānī

misconduct (bad + conduct)

duccaritasuttaṃ (du + c + carita + suttaṃ)

misconduct sutta (bad + conduct + sutta)

duggatiṃ (du + g + gatiṃ), duggati, duggatiyo, duggate

bad destination (bad + destination)

dujjayamajjhabhū

(du + j + jayaṃ + ajjhabhū)

conquering hard to win

(hard + to win + conquering) [Arahant]

dukanipāto (duka + nipāto), dukanipāte

chapter of twos (twos + chapter)

dukkaṭaṃ (du + k + kaṭaṃ)

difficult to do (difficult + to do)

dukkhadhammānaṃ (dukkha + dhammānaṃ)

suffering (suffering + dhammā)

dukkhakkhandhassa (dukkha + k + khandhassa)

aggregate of suffering (suffering + aggregate)

dukkhakkhayāya (dukkha + k + khayāya)

end the suffering (suffering + end)

dukkhaṃ, dukkha, dukkhā, dukkhassa, dukkhassā, dukkhāya, dukkhato, dukkhehi, dukkhena, dukkhanti (dukkhaṃ + ti)

suffering, of suffering

dukkhamaccaguṃ (dukkhaṃ + accaguṃ)

overcome suffering (suffering + overcome)

dukkhamaddakkhi (dukkhaṃ + addakkhi)

seeing suffering (suffering + seeing)

dukkhanirodhagāminī

(dukkha + nirodha + gāminī)

leading to cessation of suffering

(suffering + cessation + leading)

dukkhanirodho (dukkha + nirodho), dukkhanirodhoti

cessation of suffering (suffering + cessation)

dukkhaparetā (dukkha + paretā)

afflicted with suffering (suffering + afflicted)

dukkhasamudayo (dukkha + saṃ + udayo), dukkhasamudayoti

arising of suffering (suffering + full + arising)

dukkhasamuppādaṃ (dukkha + saṃ + uppādaṃ)

arising of suffering (suffering + full + arising)

dukkhassantakaro (dukkhassa + antakaro)

ender of suffering (suffering + ender) [Arahant]

dukkhassantaṃ (dukkhassa + antaṃ)

end of suffering (suffering + end)

dukkhavihārasuttaṃ

(dukkha + vihāraṃ + suttaṃ)

dwelling with suffering sutta

(suffering + dwelling + sutta)

dukkhotiṇṇā (dukkha + otiṇṇā)

beset by suffering (suffering + beset by)

dukkhūpasamagāminaṃ

(dukkha + ūpasamaṃ + gāminaṃ)

leading to appeasing of suffering

(suffering + appeasing + leading)

duppañño (du + p + pañño)

unwise (bad + wisdom)

duraccayaṃ (du + r + accayaṃ)

hard to overcome (hard + to overcome)

dussīlo (du + s + sīlo), dussīlā (feminine)

unvirtuous (bad + virtues)

dutiyaāsavasuttaṃ

(dutiya + āsava + suttaṃ)

second taint sutta

(second + taint + sutta)

dutiyaesanāsuttaṃ

(dutiya + esanā + suttaṃ)

second longing sutta

(second + longing + sutta)

dutiyaṃ, dutiyo, dutiyā,
dutiyanti (dutiyaṃ + ti)

second

dutiyamuttamanti (dutiyaṃ + uttamaṃ + ti)

second best (second + best)

dutiyanakuhanasuttaṃ

(dutiya + na + kuhana + suttaṃ)

second deceitless sutta

(second + not + deceitful + sutta)

dutiyarāgasuttaṃ

(dutiya + rāga + suttaṃ)

second lust sutta

(second + lust + sutta)

dutiyasekhasuttaṃ

(dutiya + sekha + suttaṃ)

second training sutta

(second + training + sutta)

dutiyasīlasutta

(dutiya + sīla + suttaṃ)

second virtue sutta

(second + virtue + sutta)

dutiyavaggo (dutiya + vaggo)

second section (second + section)

dutiyavedanāsuttaṃ

(dutiya + vedanā + suttaṃ)

second feelings sutta

(second + feelings + sutta)

duttaraṃ (du + t + taraṃ)

so difficult to cross/swim (so difficult + to cross/swim)

duṭṭhacittaṃ (duṭṭha + cittaṃ)

hateful mind (hateful + mind)

duṭṭho, duṭṭhāse, dussati

hateful

dvādasamaṃ (dvā + dasamaṃ)

twelve (two + ten)

dvāraṃ, dvārāni (plural)

door

dve, dvīhi, duve, dvemā (dve + imā), dveme (dve + ime), dvemāni (dve + imāni), dvepi (dve + api), dvinnaṃ, dukkaṃ

two, these two (two + these)

dvidasuttarasuttasate

(dvi + dasa + uttara + sutta + sate)

twelve suttā after a hundred

(two + ten + after + sutta + hundred)

dvipadā (dvi + padā)

two-legged (two + legged)

ehi

come

ejānugo

gone to perturbance

ekā, eke

alone, one, by oneself

ekaccaṃ, ekacco, ekaccānaṃ

some, someone

ekādasamaṃ (ekā + dasamaṃ)

eleventh (one + tenth)

ekadhammaṃ (ekaṃ + dhammaṃ), ekadhammo, ekadhammesu, ekadhammopi

one nature/phenomenon (one + dhamma)

ekaggacitto (eka + agga + citto)

concentrated mind (one + pointed + mind)

ekaggaṃ (eka + aggaṃ)

concentrated (one + pointed)

ekakanipāto (ekaka + nipāto)

chapter of ones (ones + chapter)

ekampi (ekaṃ + api)

some, one

ekaṅgampi (eka + aṅgaṃ + api)

any factor (any + limb + too)

ekanīvaraṇampi (eka + nīvaraṇaṃ + api)

any hindrance (any + hindrance + too)

ekapuggalassa (eka + puggalassa)

a person (one + person)

ekasaṃyojanampi

(eka + saṃyojanaṃ + api)

any fetter

(any + fetter + too)

ekassekena (ekassa + ekena)

of one in one (of one + in one)

ekodibhūto (ekodi + bhūto)

become concentrated (one-pointed + become) [Arahant]

esa, eso, eseva (eso + eva)

him, that person, like that (him, that person + so, even, just, like)

esanā, esanānaṃ,
esanānañca (esanānaṃ + ca)

longing, of longing,
of longing too (of longing + too)

etadaggaṃ (etaṃ + aggaṃ)

this is foremost (this + foremost)

etadahosi (etaṃ + ahosi)

occurred thus (this + occurred)

etadaññāya (etaṃ + aññāya)

understanding this (this + understanding)

etadavoca (etaṃ + avoca)

said this (this + said)

etāhi, etāni (see tāni)

these

etaṃ

this

etamādīnavaṃ (etaṃ + ādīnavaṃ), evamādīnavaṃ

this danger (this + danger)

etamatthaṃ (etaṃ + atthaṃ),
etamatthañca (etaṃ + atthaṃ + ca)

for this meaning (this + meaning),
for this meaning too (this + meaning + too)

meaning is replaced by reason in T23 and T26

etarahi, etarahipi (etarahi + pi)

at present, presently too (presently + too)

etasmiṃ (see tasmiṃ)

that

ete

these

eva

so, even, just

evaṃ, evaṃ ce, evañce (evaṃ + ce)

thus, in this way, thus too

evamāhāro (evaṃ + āhāro)

thus eater (thus + eater)

evamāyupariyanto

(evaṃ + āyu + parianto)

limited by this [much] life-span

(thus + life-span + limited)

evaṃbhūto (evaṃ + bhūto)

become thus (thus + become)

evametaṃ (evaṃ + etaṃ)

thus this (thus + this)

evameva (evaṃ + eva)

just so (just + so)

evaṃgotto (evaṃ + gotto)

of that clan (thus + clan)

evamidaṃ (evaṃ + idaṃ)

thus here (thus + here)

evamidhekacce (evaṃ + idha + ekacce)

thus some here (thus + here + some)

evaṃmahānubhāvo

(evaṃ + mahā + anubhāvo)

of great power thus

(thus + great + of power)

evaṃmahiddhiko

(evaṃ + mahā + iddhiko)

of great magical power thus

(thus + great + of magical power)

evaṃnāmo (evaṃ + nāmo)

thus named (thus + named)

evaṃsukhadukkhappaṭisaṃvedī

(evaṃ + sukha + dukkha + p + paṭisaṃvedī)

thus experiencing happiness-suffering

(thus + happiness + suffering + experiencing)

evaṃvaṇṇo (evaṃ + vaṇṇo)

thus colored (thus + colored),
thus class (thus + class)

evarūpā (eva + rūpā)

like this (this + form)

gacchati, gacchanti, gaccha, gantvā, gato, gatā

go, going, gone, having gone

gaharakkhaso (gaha + rakkhaso)

crocodile-demon (crocodile + demon) OR demon-grasp

gahaṭṭhā

householders

gahetvā

holding

gajjayitvā

roaring

gāme

in village

gameti (see anabhāvaṃ gameti)

cause (as in cause to perish) literally goes

gaṇā

assemblies

garūnaṃ

of guru

gati

destination, speed

gehanissitaṃ (geha + nissitaṃ)

dependent on home-life (house + dependent)

ghānañca (ghānaṃ + ca)

nose too (nose + too)

gharamesino (gharaṃ + esino)

seeker of household life (household life + seeker)

ghāteti

destroys

giddho

greedy

gihibhogā (gihi + bhogā)

pleasures of a householder

(householder + pleasures)

gijjhakūṭassa

of Gijjhakūṭa

giribbaje

Giribbaja, Place, First Capital of Magadha Janapada (now known as Rajgir in Bihar, India)

gūthagataṃ

dung heap

guttadvāratāya (gutta + dvāra + tāya)

with guarded doors they (guarded + doors + they) [Arahant]

hanti

strikes

harāyamānā

ashamed

haritvā

having taken

hāsapaññānaṃ (hāsa + paññānaṃ), hāsupaññānaṃ

One with Lustrous Wisdom (lustrous + wisdom) [Arahant]

hatthehi

by hands

have

indeed, certainly

hetaṃ

this

heṭṭhā

further down

hetu

cause, reason

hi

emphatic particle (is, were) not always directly translated

hiṃsanti

done violence

hīnādhimuttikā (hīna + adhimuttikā), hīnādhimuttikehi

low inclined (low + inclined)

hīnavīriyaṃ (hīna + vīriyaṃ), hīnavīriyoti

lacking energy (low + energy)

hīnavīriyo (hīna + vīriyo)

unenergetic (not + energetic)

hīne

in low

hirī, hirīmanaṃ, hirīmataṃ

shame, with a sense of shame

hiriottappaṃ (hiri + ottappaṃ), hirottappa

shame-concern (shame + concern)

hissa

is, be (translated as his)

hitāya

for welfare

hitvā

having abandoned

homi, hoti, hotī, honti, hotu, hotha

am, is, does, happens

hujjanaṃ (bahu + janaṃ)

many people (many + people)

icchālobhasamussayā

(icchā + lobha + samussayā)

wishes-greed-accumulation

(wishes + greed + accumulation)

icchanti

wish

idaṃ, imaṃ, imāni, imamhi

this

idamappahāya (idaṃ + a + p + pahāya), idamappahāyā

this not abandoned (this + not + abandoned)

idha

here

idhāhaṃ (idha + ahaṃ)

here I

idhekacco (idha + ekacco)

some here (here + some)

idheva (idha + eva)

here itself (here + itself)

idhūpapanno (idha + upapanno)

arose here (here + arose)

imasmā

from this one

imasmiṃ

in/among this one

imassa, imassāhaṃ (imassa + ahaṃ), imesaṃ (plural)

to/of this one,

I to/of this one (to/of this one + I)

imāya, imāyāhaṃ (imāya + ahaṃ)

this I (this + I)

ime, imehi, imā (feminine)

these

iṇaṭṭā (iṇa + aṭṭā)

distressed by debt (debt + distressed)

indriyā, indriyāni, indriyānī, indriyesu

faculties, of faculties

indriyasampanno (indriya + sampanno)

endowed with faculties (faculties + endowed) [Arahant]

indriyasuttaṃ (indriya + suttaṃ)

faculties sutta (faculties + sutta)

iriyāya

action, movement, posture, deportment

isi

sage

iti, itī

thus

itibhavābhavahetu

(iti + bhavābhava + hetu)

for the cause of this or that life

(thus + this or that life + cause)

itivuttakapāḷi

Book of This was Said (this book)

itivuttanti

this was said

ito

from here

itthabhāvaññathābhāvaṃ

(ittha + bhāva + aññathā + bhāvaṃ),
itthambhāvaññathābhāvaṃ

becoming here, becoming there

(here + becoming + there + becoming),
this-ness + other-ness, if ittha = itthatta (see sermon 2 of “Nibbāna The Mind Stilled”) then becoming this, becoming that

iṭṭhaṃ, iṭṭhassa

appealing

itthattaṃ

here, in this world

iva, va

like, as

jāgaritaṃ, jāgarato, jagato, jāgaro, jāgarantā, jāgarassa, jāgariyaṃ, jāgariyena

watchful, vigilant, awake [Arahant]

jāgariyasuttaṃ (jāgariya + suttaṃ)

watchful, vigilant, awake sutta

jahe, jaheyya

abandons, should abandon

jalaṃva (jalaṃ + va)

burning (burning + too) [shining]

janakuhanatthaṃ

(jana + kuhana + atthaṃ)

to deceive people

(people + deceiving + goal)

janalapanatthaṃ

(jana + lapana + atthaṃ)

to [smooth-talk, con] people

(people + con/smooth-talk + goal)

jānaṃ, jānato, jānāti, jānāmi, jānanti, jānātha, jānatohaṃ (jānato + ahaṃ)

knowing, one who knows,
one who knows + I (one who knows + I)

janapadatthāvariyappatto

(janapada + thāvariya + p + patto)

immovable from the republic

(republic + immovable + reached)

janatamapetasoko

(janataṃ + apetasoko)

people + unsorrowing

(people + departed sorrow)

jānātū

let him/her know

jāneyyuṃ

would know (translated as knew)

jano, janā, janassa, janataṃ

person, persons

jantuno

creature

jarāmaraṇasaṅghāṭaṃ

(jarā + maraṇa + saṅghāṭaṃ)

aging-death-binding together

(aging + death + binding together)

jarāya

aging

jātaṃ, jāto, jātā, jātassa

born

jātibhavaparikkhayaṃ

(jāti + bhava + pari + k + khayaṃ)

complete end of birth and becoming

(birth + becoming + complete + end)

jātijarābhibhūta

(jāti + jarā + abhibhūta)

overcome by birth and aging

(birth + aging + overcome by)

jātijarāmaraṇadukkhasamudayasambhavo

(jāti + jarā + maraṇa + dukkha + samudaya + sambhavo)

origination of the arising of birth, aging, death and suffering

(birth + aging + death + suffering + arising + origination)

jātijarāya (jāti + jarāya)

for birth-aging (birth + aging)

jātijarūpagā

(jāti + jara + upagā)

arise in birth-aging [world]

(birth + aging + [world] + arise)

jātikhayantadassiṃ

(jāti + khaya + anta + dassiṃ), jātikhayantadassino

seeing end and ending of births

(births + ending + end + seeing) [Arahant]

jātikkhayaṃ (jāti + k + khayaṃ)

ending of births (births + ending)

jātikkhayamabhiññāya

(jāti + k + khayaṃ + abhiññāya)

fully known ending of births

(births + ending + fully known)

jātiṃ, jātiyo, jātiyā

birth

jātimaraṇagāmino (jāti + maraṇa + gāmino), jātīmaraṇagāmino

leading to birth-death (birth-death + going)

jātimaraṇamaccagā

(jāti + maraṇaṃ + accagā)

overcoming birth and death

(birth + death + overcoming)

jātimaraṇassa (jāti + maraṇassa)

of birth-death (birth-death)

jātisahassampi (jāti + sahassaṃ + api)

thousand births too (births + thousand + too)

jātisaṃsāro (jāti + saṃsāro)

birth in round of existences

(birth + round of existences)

jātisatampi (jāti + sataṃ + api)

hundred births too (births + hundred + too)

jātisatasahassampi

(jāti + sata + sahassaṃ + api)

hundred thousand births too

(births + hundred thousand + too)

jātu as in mā jātu

never

jetvā, jetvāna

having won

jhānalābhī (jhāna + lābhī)

gainer of jhāna (jhāna + gainer) [Arahant]

jhānaratā (jhāna + ratā)

delighting in jhāna (jhāna + delighting) [Arahant]

jhāyī, jhāyi, jhāyino, jhāyibhi, jhāyinaṃ

doing jhāna, does jhāna

jigucchamānā

disgustful translated as despise in THIG

jināti,
jāpaye (causative)

subdues, scores victory
causes to subdue

jivhā

tongue

jīvikānaṃ

livelihood

jīvikasuttaṃ (jīvika + suttaṃ)

livelihood sutta (livelihood + sutta)

jīvita, jīvite

life, until life lasts

jotayanti

light-up

kabaḷaṃ

lumps

kacchehi (see kacchehi sedā muccanti)

armpits literally covered parts

kacchehi sedā muccanti

undergarments get soiled [sweat drops from their armpits or covered parts]

kāci, kānici

whoever, whichever

kācimā (kā + ca + imā)

whatever

kālaṃ kaṅkhati

bides time, awaits death

kālaṃ kayirātha

dies literally does the time

kalaṃ, kalampi

part, part too

kālaṃ, kāle, kālena

time, at right time, death time

kālaṅkareyya (kālaṃ + kareyya)

dies (time + done)

kalāpaṃva

like the quiver/cluster

kālavipassī (kāla + vipassī),
kālavipassino

timely-seeing with insight

(timely + seeing with insight)

kalyāṇadhammo (kalyāṇa + dhammo), kalyāṇadhammā, kalyāṇadhammoti

good-doer (good + Dhamma) [Arahant]

kalyāṇādhimuttikā (kalyāṇa + adhimuttikā), kalyāṇādhimuttikehi

good inclined (good + inclined)

kalyāṇaṃ, kalyāṇa

good

kalyāṇamittatā (kalyāṇa + mittatā)

good friendship (good + friendship)

kalyāṇamitto (kalyāṇa + mitto)

good friend (good + friend) [Arahant]

kalyāṇapañño (kalyāṇa + pañño), kalyāṇapaññoti

good wisdom (good + wisdom) [Arahant]

kalyāṇasīlasuttaṃ

(kalyāṇa + sīla + suttaṃ)

good virtue sutta

(good + virtue + sutta)

kalyāṇasīlo (kalyāṇa + sīlo), kalyāṇasīloti

one with good virtue (good + virtue) [Arahant]

kāma, kāme, kāmesu

sensual pleasures

kāmabhogino, kāmabhogesu

(kāma + bhogino)

partaker of sensual pleasures

(sensual pleasures + partaker)

kāmaguṇānaṃ

(kāma + guṇānaṃ)

characteristics of sensual pleasures

(characteristics of sensual pleasures)

kāmakāmino (kāma + kāmino)

desirous of sensual pleasures

(sensual pleasures + desirous)

kāmakaraṇīyo (kāma + karaṇīyo)

to be done with [as] desired (as desired + done)

kāmānametaṃ (kāmānaṃ + etaṃ)

these sensual pleasures (sensual pleasures + these)

kāmanissaraṇaṃ

(kāma + nissaraṇaṃ)

refuge from sensual pleasures

(sensual pleasures + escape)

kāmāsavo

(kāma + āsavo)

taint of sensual pleasures

(sensual pleasures + taint)

kāmasekkhaduve (kāma + sekkha + duve)

two of sensual pleasures-trainee (sensual pleasures + trainee + two)

kāmataṇhā

(kāma + taṇhā)

craving for sensual pleasures

(sensual pleasures + craving)

kāmavitakko

(kāma + vitakko)

thought of sensual pleasures

(sensual pleasures + thoughts)

kāmayogasuttaṃ

(kāma + yoga + suttaṃ)

bond of sensual pleasures sutta

(sensual pleasures + fetter + sutta)

kāmayogavisaṃyutto

(kāma + yoga + vi + saṃyutto)

unyoked from bond of sensual pleasures

(sensual pleasures + bond + not + yoked) [Arahant]

kāmayogayutto

(kāma + yoga + yutto)

yoked to bond of sensual pleasures

(sensual pleasures + bond + yoked)

kāmayogena (kāma + yogena)

by bond of sensual pleasures

(sensual pleasures + bond)

kāmesanā

(kāma + esanā)

longing for sensual pleasures

(sensual pleasures + longing)

kāmesumicchācārā

(kāmesu + miccha + ācārā)

misconduct in sensual pleasures

(sensual pleasures + wrong + conduct)

Third of the five precepts is to abstain from this.

kammaṃ, kammassa, kammāni (plural), kammānaṃ (plural), kammehi (plural)

Untranslated

kammārāmatamanuyutto

(kammā + rāmatam + anuyutto)

intent on pleasure in work

(work + pleasure + intent on)

kammārāmo (kammā + rāmo)

fondness in work (work + fondness)

kammarato (kamma + rato)

delighting in work (work + delighting)

kāmūpapattisuttaṃ

(kāma + ūpapatti + suttaṃ)

arising of [desires for] sensual pleasures sutta

([desires for] sensual pleasures + arising + sutta)

kāmūpapattiyo (kāma + upapattiyo),
kāmuppattiyo

arising due to sensual pleasures

(sensual pleasures + arising)

kaṅkhati

awaiting, abiding

kantaṃ, kantassa

agreeable

kapaṇaddhikavanibbake

(kapaṇa + addhika + vanibbake)

miserables, tramps, travelling salesmen

(miserables + tramps + travelling salesmen)

kappaṃ, kappaṭṭho, kappena

eon, for an eon, in an eon

karaṃ, karomi, karoti, karonti, karonto

doing [attending]

karaṇaṭhānaṃ

cause of doing

karaṇīyaṃ, karaṇīye

to be done

karissanti, karissathā

will do, should do

karontamupasevati (karontaṃ + upasevati)

resorting to doer (doer + resorting), associating

kāsāvakaṇṭhā (kāsāva + kaṇṭhā)

brown-robed (brown + robed)

kāsāyāni

brown robes

kassaci, kenaci, kenacī, keci (plural)

whoever, whatever, whichever

katabhīruttāṇo (kata + bhīruttāṇo) (see akatabhīruttāṇo)

provided refuge (provided + refuge) [Arahant]

katakalyāṇo (kata + kalyāṇo) (see akatakalyāṇo)

done good (done + good) [Arahant]

katakaraṇīyo

(kata + karaṇīyo)

done what had to be done

(done + what had to be done) [Arahant]

katakibbiso (kata + kibbiso) (see akatakibbiso)

done wrong (done + wrong)

katakusalo (kata + kusalo) (see akatakusalo)

done wholesome (done + wholesome) [Arahant]

kataluddo (kata + luddo) (see akataluddo)

done cruelty (done + cruelty)

kataṃ, katā, katassa, katānaṃ, katvā, karitvā, katvāna

done, having done

katamaṃ, katamo, katamā, katamāni, katame, katamehi

which, what, which of the many

katapāpo (kata + pāpo) (see akatapāpo)

done evil (done + evil)

kathaṃ, kathañca (kathaṃ + ca), kathañcāhaṃ (kathaṃ + ca + ahaṃ)

how, how too (how + too),
how too I (how + too + I)

kaṭṭhatthaṃ (kaṭṭha + atthaṃ)

(see kaṭṭhatthaṃ pharati)

as fire-wood (fire-wood + as)

kaṭṭhatthaṃ pharati

serve as fire-wood

katvānākusalaṃ

(katvāna + akusalaṃ)

having done unwholesome

(having done + unwholesome)

kāyaduccaritaṃ (kāya + du + c + caritaṃ), kāyaduccaritena

bodily misconduct (bodily + bad + conduct)

kāyadukkhaṃ (kāya + dukkhaṃ)

bodily suffering (bodily + suffering)

kāyamoneyyaṃ (kāya + moneyyaṃ)

bodily silence (bodily + silence)

kāyamuniṃ (kāya + muniṃ)

bodily silent sage (bodily + silent sage)

kāyasoceyyaṃ (kāya + soceyyaṃ)

bodily purification (bodily + purification)

kāyasucaritaṃ (kāya + su + caritaṃ), kāyasucaritena

bodily good conduct (bodily + good + conduct)

kāyasuciṃ (kāya + suciṃ)

bodily purity (bodily + purity)

kāyasukhaṃ (kāya + sukhaṃ)

bodily happiness (bodily + happiness)

kayirātha (see kālaṃ kayirātha)

does, would do, dies as in kālaṃ kayirātha

kāyo, kāye, kāyassa, kāyena, kāyasmiṃ, kāyañca (kāyaṃ + ca)

body, in body, body too

kesamassuṃ

hair and beard

kevalaparipuṇṇaṃ (kevala + pari + puṇṇaṃ)

complete in entirety (entirely+ completely + filled)

kevalassa, kevalī

entire

khandhānaṃ

aggregates

khayagāminaṃ (khaya + gāminaṃ)

leading to ending (ending + leading)

khayaṃ, khayo, khayā, khaye, khayāya, khayasmiṃ

end, for ending

khayamattano (khayaṃ + attano)

ending his (ending + his)

khemo

refuge

khettamhi

field

khīṇamānapunabbhavā

(khīṇa + māna + puna + b + bhavā)

conceitless and ended are further becomings

(ended + conceit + further + becomings) [Arahant]

khīṇapunabbhavā (khīṇa + puna + b + bhavā)

further becoming is ended

(ended + further becoming) [Arahant]

khīṇāsavo (khīṇa + āsavo)

taintless (ended + taints) {Arahant]

khīṇo, khīṇā

ended

kho

indeed

Khujjuttarā

see Introduction and Appendix 2

kilissanti

become soiled literally defiled

kiṃ

what, why

kimassa

how does he

kiñca

what

kiñcāpi (kinci + api)

although

kiñci

any

kinnu

what

kira

it is said

kissa

what, of what, whose

kitti

fame

ko

what

koci

someone, whoever

kodhaṃ, kodhena, kodhañca (kodhaṃ + ca)

anger, of anger, anger too

kodhamakkhā (kodhā + makkhā)

anger-mercilessness (anger + mercilessness)

kodhapariññāsuttaṃ

(kodha + pari + ññā + suttaṃ)

completely knowing anger sutta

(anger + completely + knowing + sutta)

kodhasuttaṃ (kodhaṃ + suttaṃ)

anger sutta

kodhupāyāsassetaṃ

(kodhaṃ + upāyāsassa + etaṃ)

this anger and despair

(anger + despair + this)

kubbetha

would do

kudācana”n (kudācanaṃ)

ever, any

kuddhāse

angry

kuhā, kuhanā (see nakuhanā, nikkuhā)

deceitful, deceiving

kuhapurisā (kuha + purisā)

deceitful men (deceitful + men)

kuhasuttaṃ (kuha + suttaṃ)

deceitful sutta (deceitful + sutta)

kukkuṭasūkarā (kukkuṭa + sūkarā)

roosters-pigs (roosters + pigs)

kulagandhano (kula + gandhano)

family-stinker (family + stinker)

[black sheep of the family]

kulāni

families

kulaputto (kula + putto), kulaputtā (plural)

son of reputable family (reputable family + son)

kummaggaṃ (ku + m + maggaṃ)

wrong path (wrong + path)

kummaggappaṭipanno

(ku + m + magga + p + paṭipanno)

practicer of wrong path

(wrong + path + practicer)

literally walker on wrong path

kurute

make, does

kusaggena (kusa + aggena)

tip of kusa grass blade (tip + kusa)

kusalaṃ, kusalo, kusale, kusalesu, kusalānaṃ

wholesome

kusalavitakkā (kusala + vitakkā)

wholesome thoughts (wholesome + thoughts)

kusāpi (kusa + api)

kusa [grass] too (kusa + too)

kusītaṃ, kusīto, kusītena

indolent

kusītamāgamma (kusītaṃ + āgamma)

with an indolent one (indolent + with)

labha, labhitvā, laddhāna)

gain, having gained

lābhasakkāragāravo

(lābha + sakkāra + gāravo)

gains-hospitality-respect
(gains + hospitality + respect)

lābhasakkārasilokānisaṃsatthaṃ

(lābha + sakkāra + silokāni + saṃsatthaṃ)

associated with gains-hospitality-praise
(gains + hospitality + praises + associated with)

lābhasakkārasilokapaṭisaṃyutto

(lābha + sakkāra + siloka + paṭisaṃyutto)

connected to gains-hospitality-praise
(gains + hospitality + praises + connected)

lapā, lapati (see nillapā)

prattling, talking

lapitalāpana

prattling utterances

lapitalāpanamattena, lapitalāpanamattenā

(lapita + lāpana + mattenā)

intoxicated with prattling utterances

(prattling + utterances + intoxicated)

lobhaṃ, lobho, lobhena, lobhañca (lobhaṃ + ca)

greed, of greed, greed too (greed + too)

lobhapariññāsuttaṃ

(lobha + pari + ññā + suttaṃ)

completely knowing greed sutta

(greed + completely + knowing + sutta)

lobhasuttaṃ (lobha + suttaṃ)

greed sutta

lokaṃ, loko, loke, lokasmiṃ, lokasmā, lokasmi, lokassa, lokena

world, in world

lokanirodhagāminī

(loka + nirodha + gāminī)

leading to cessation of world

(world + cessation + leading)

lokanirodho (loka+ nirodho)

cessation of world (world + cessation)

lokantagū (loka + anta + gū)

reached end of world (world + end + reached)

literally beyond the end of the world

lokānukampāya

(loka + anukampāya)

with compassion for world

(world + with compassion)

lokasamudayo (loka + samudayo)

arising of the world (world + arising)

lokasuttaṃ (loka + suttaṃ)

world sutta (world + sutta)

lokavidū (loka + vidū)

knower of the world (world + knower)

[Lord Buddha]

lubbhati, lobhaneyye

greedy, greed-generator literally lustful

luddho, luddhāse

greedy

mā

don’t, no

macce

mortals

maccheramalaṃ,
maccheramalañca (macchera + malaṃ + ca)

mind of miserliness

(miserliness + soiled + too)

maccuhāyino (maccu + hāyino)

killer of death (death + killer) [Arahant]

maccujaho (maccu + jaho)

abandoned death (death + abandoned) [Arahant]

maccurājanti (maccu + rājaṃ + ti)

king of death (death + king)

maccuvasaṃ (maccu + vasaṃ)

control of death (death + control)

madanimmadano

(mada + nimmadano)

detoxing the intoxication

(intoxication + detoxification)

magadhānaṃ

of Magadha janapada [republic], see endnote on T34

maggaṃ, maggo, maggañca

path

maggamanuggamanti

(maggaṃ + anuggamanti)

follows the path

(path + follows)

maggamanukkamanti

(maggaṃ + anukkamanti)

follows the path

(path + follows)

maggānugo (magga + anugo)

follows the path (path + follows)

mahā

great

mahābrahmā (mahā + brahmā)

mahābrahmā (mahā + brahmā)

mahaṇṇave

great ocean

mahantaṃ, mahattehi, mahantehi, mahatthehi

great [being]

mahapphalaṃ (maha + p + phalaṃ)

great fruit (great + fruit)

mahesiṃ (mahā + isiṃ), mahesi, mahesibhi, mahesino, mahesinā

great sage (great + sage) [Lord Buddha]

mahiccho (mahā + iccho)

greedy (greatly + wishful)

majjhe

in the middle

majjhekalyāṇaṃ (majjhe + kalyāṇaṃ)

good in the middle (middle + good)

makkhāgato (makkha + āgato)

merciless (mercilessness + arrived at)

makkhapariññāsuttaṃ

(makkha + pari + ññā + suttaṃ)

completely knowing mercilessness sutta

(mercilessness + completely + knowing + sutta)

makkhasuttaṃ (makkha + suttaṃ)

mercilessness sutta

makkhāse, makkhitāse

smeared, painted

makkho, makkhaṃ, makkhena, makkhañca (makkhaṃ + ca)

mercilessness (NDB 9.62 translates as denigration)

mālā

garlands

mālāgandhavilepanaṃ

(mālā + gandha + vilepanaṃ)

garlands-scents-creams

(garlands + smells + creams)

maṃ

me

māmakā

mine

maṃsacakkhu (maṃsa + cakkhu), maṃsacakkhussa

fleshly eye (fleshly + eye)

mānābhisamayā

(māna + abhi + samayā)

fully understanding the conceit

(conceit + fully + understanding) [Arahant]

mānaganthā (mānaṃ + ganthā)

bonded by conceit

mānaganthābhibhuno

(mānaṃ + gantha + abhibhuno)

conquering the bond of conceit

(conceit + bond of + conquering) [Arahant]

mānajahaṃ (mānaṃ + jahaṃ)

abandoned conceit (conceit + abandoned)

mānaṃ, mānena, mānañca (mānaṃ + ca), mānato

conceit

manaṃ, mano, manasā

mind

manāpaṃ, manāpassa

charming

manāpāmanāpaṃ

(manāpaṃ + a + manāpaṃ)

charming and non-charming

(charming + non + charming)

mānapariññāsuttaṃ

(māna + pari + ññā + suttaṃ)

completely knowing conceit sutta

(conceit + completely + knowing + sutta)

mānasaṅkhaye (māna + saṃ + khaye)

full ending of conceit (conceit + full + ending)

[Nibbāna]

manasānukampaṃ

(manasā + anukampaṃ)

compassionate mind

(mind + compassionate)

manasi

mentally

manasikāro (manasi + kāro)

mentally attending (mentally + attending)

mānasuttaṃ (māna + suttaṃ)

conceit sutta (conceit + sutta)

maññati, maññeyya

believe, conceive

manoduccaritaṃ (mano + du + c + caritaṃ), manoduccaritena

mental misconduct (mental + bad + conduct)

manomoneyyaṃ (mano + moneyyaṃ)

mental silence (mental + silence)

manomunimanāsavaṃ

(mano + muniṃ + an + āsavaṃ)

mentally silent sage, taintless

(mentally + silent sage + without + taint) [Arahant]

manosoceyyaṃ (mano + soceyyaṃ)

mental purification (mental + purification)

manosucaritaṃ (mano + su + caritaṃ), manosucaritena

mental good conduct (mental + good + conduct)

mānupetā (māna + upetā)

possessed by conceit (conceit + possessed by)

manussabhūto (manussa + bhūto)

become human (human + become)

manussattaṃ (manussa + sattaṃ),
manussattā (plural)

human being (human + being)

manusso, manujā, mānusā, manussā, manussānaṃ

human, humans, from humans

mārabandhanā (māra + bandhanā)

Māra-tie (Māra + tie)

māradheyyaṃ (māra + dheyyaṃ), māradheyyato

realm of Māra (Māra + realm)

māradheyyasuttaṃ

(māra + dheyyaṃ + sutta)

realm of Māra sutta

(Māra + realm + sutta)

Māraṃ, mārassa, mārena, maccuno

Lord of Death, deva, also known as pāpima, antakā, etc. Lord of Vasavattino or Vasavattipura or Paranimmitavasavatti Heaven.

maraṇaṃ, maraṇā, maraṇena

death

maraṇamattaṃ (maraṇa + mattaṃ)

deadly, death-like (dead + almost)

mārañjahaṃ (māraṃ + jahaṃ), mārajahaṃ

abandoned Māra (abandoned + Māra) [Arahant]

mārapāso (māra + pāso)

noose of Māra (Māra + noose)

māse

in month

mātā (mātāti)

mother

mātāpitaro (mātā + pitaro), mātāpitūnaṃ, mātāpitūsu

mother-father (mother + father)

mattaññū

moderate eater

mattaññutāya

moderation

mattāse

intoxicated

mātucchā (mātucchāti)

mother’s sister

mātugāmassetaṃ (mātugāmassa + etaṃ)

this is for women (is for women + this)

mātulānī (mātulānīti)

mother’s brother’s wife

mayaṃ, mayā

we

mayhaṃ

to me, mine

me

I, mine, my

medhāvī, medhāvino

intelligent

megho

rain

mettabhāvanā

(mettā + bhāvanā), mettabhāvañca

developing loving-friendliness

(loving-friendliness + developing)

mettābhāvanāsuttaṃ

(mettābhāvanā + suttaṃ)

developing loving-friendliness sutta

(developing loving-friendliness + sutta)

mettacittaṃ,
mettacittañca (metta + cittaṃ + ca)

mind of loving-friendliness,
and mind of loving-friendliness (loving-friendliness + mind + and)

mettaṃ, mettassa, mettāya, mettāyeva, mettāyati

loving-friendliness, due to loving-friendliness

mettaṃso (mettaṃ + so)

he with loving-friendliness (loving-friendliness + he)

mettasuttaṃ (metta + suttaṃ)

loving-friendliness sutta (loving-friendliness + sutta)

mettavācañca (metta + vācaṃ + ca)

friendly talk (loving-friendship + words + too)

micchā, micā

wrong

micchādiṭṭhikā (micchā + diṭṭhikā)

one with wrong view (wrong + view)

micchādiṭṭhikammasamādānā

(micchā + diṭṭhi + kamma + samādānā)

doing [bad] kamma due to wrong view

(wrong + view + kamma + acquiring)

micchādiṭṭhikasammādiṭṭhikasuttehi

(micchā + diṭṭhika + sammā + diṭṭhika + suttehi)

one with wrong view and one with right view sutta

(wrong + view + right + view + sutta)

micchādiṭṭhikasuttaṃ

(micchā + diṭṭhika + suttaṃ)

one with wrong view sutta

(wrong + view + sutta)

milāyanti

wilting

mittaṃ, mittānaṃ

friend, friend’s

mocanti,
muccanti (see kacchehi sedā muccanti)

freed,
drops

mocayataṃ

freed ones

modatī, modanti

rejoices, rejoice

mohaggiṃ (moha + aggiṃ), mohaggi

fire of delusion (delusion + fire)

mohakāmā (moha + kāmā)

delusion-sensual pleasures (delusion + sensual pleasures)

mohakkhayo (moha + k + khayo)

ending of delusion (delusion + ending) [Nibbāna]

mohakodha (moha + kodha), mohakodhā

delusion-anger (delusion + anger)

mohaneyye, mohaneyyesu

delusion-generator literally deluder

mohapariññāsuttaṃ

(moha + pari + ññā + suttaṃ)

completely knowing delusion sutta

(delusion + completely + knowing + sutta)

mohasuttaṃ (moha + suttaṃ)

delusion sutta (delusion + sutta)

moho, mohaṃ, mohena, mohañca (mohaṃ + ca), mūhā, muyhati

delusion, delusion too, deluded

moneyyasampannaṃ (moneyya + sampannaṃ)

endowed with silence (silence + endowed)

moneyyasuttaṃ (moneyya + suttaṃ)

silence sutta (silence + sutta)

mucchito, mucchite

comatose

mudito

altruistic joy [rooting for others] [Arahant]

mukhato

of mouth, from mouth

mūladhātu (mūla + dhātu)

root element (root + element)

mūlajātā (mūla + jātā)

root born (root + born)

mūlasuttaṃ (mūla + suttaṃ)

root sutta (root + sutta)

mūḷho, mūḷhāse

deluded

muniṃ, muni, munī, muno, mune, moneyyāni, moneyyānī

silent sage

musāvādā (musā + vādā)

lying (lies + saying)

Fourth of the five precepts is to abstain from this.

musāvādasuttaṃ (musā + vāda + suttaṃ)

lying sutta (lies + saying + sutta)

musāvādissa

lying

mutaṃ, mutto

free, freed

muttamanti (muttamaṃ + ti)

best

muṭṭhassati (muṭṭha + sati)

with mindfulness un-established (bad + memory)

na

no, not

nabhaṃ, nabhe

sky

nābhiramatīti (na + abhi + ramatī + ti)

not delight (not + fully + indulge)

nādhimuccati (na + adhimuccati)

uninclined (not + inclined)

nādhivāseti (na + adhivāseti)

not consent (not + consent)

nadīsotasuttaṃ (nadī + sota + suttaṃ)

river current sutta (river + current + sutta)

nadiyā

in/by/of river

nāgacchati (na + āgacchati), nāgacchanti

not come (not + come)

nāgghanti (na + agghanti)

not worth (not + worth)

nāhaṃ (na + ahaṃ)

I don’t (not + I)

nahāpanena, nhāpanena

bathing

nakuhanā (na + kuhanā),
nikkuhā (ni + k + kuhā) (see kuhā, kuhanā)

deceitless (not + deceitful) [Arahant]

nālaṃ (na + alaṃ)

not enough (not + enough) [unsuitable]

naṃ, ne (plural)

that, him, them, those

nāma, nāmena

name, of name

nāmarūpasmiṃ (nāma + rūpa + asmiṃ)

this name-form (name + form + this)

namo, namasseyya, namassanti

veneration

ñāṇakaraṇo (ñāṇa + karaṇo), ñāṇakaraṇā

generating knowledge (knowledge + generating)

ñāṇaṃ

understanding

nandino

pleasing, pleased

nāññaṃ (na + aññaṃ), nāññassa

no one else (not + anyone)

nānubhavanti (na + anubhavanti)

none is equal (non + equal)

nappajahati (na + p + pajahati)

not abandoning (not + abandoning)

nappajānanti (na + p + pajānanti)

don’t know (not + knowing)

nappasīdanti (na + p + pasīdanti)

non-reconciled (non + reconciled)

nappaṭihaññati (na + p + paṭihaññati)

unoppressed (not + oppressed)

naraṃ, naro, nare

man

naruttamā (nara + uttamā)

best of men (men + best) [Arahant]

nassati (see vinassati, vinasseyyā)

perished

ñātaṃ, ñatvā, ñatvāna

understood, having understood

nātivattati (na + ativattati), nātivattare

not going beyond (not + going beyond)

natthañño (natthi + añño)

no other (no + other), nothing else

natthi (na + atthi)

no, isn’t (not + is)

nāvabujjhati (nā + va + bujjhati)

not awake (not + too + awake)

navamaṃ

ninth

nayidaṃ (nay + idaṃ)

not this (not + this)

nayidha (nay + idha)

not here (not + here)

nayimaṃ (nay + imaṃ)

not this (not + this)

nekkhammaṃ

went forth, going forth

nekkhammassetaṃ (nekkhammassa + etaṃ)

this going forth (going forth + this)

nekkhammavitakko (nekkhamma + vitakko)

thought of going forth (going forth + thought)

nenti

lead to, guided to

nerayiko, nerayikā

destined for hell

nesaṃ

their

netticchinnassa (netti + chinnassa)

by cutting-off lead (lead + cutting-off)

neva (na + eva)

not [so, even, just, like] (not + so, even, just, like)

nevasaññināsaññino

(na + eva + saññi + na + a + saññino)

neither perceptive nor non-perceptive

(not + like + perceptive + nor + non + perceptive)

ni

without

nibbānadhātu (nibbāna + dhātu), nibbānadhātū, nibbānadhātuyo, nibbānadhātuyā

Nibbāna element (Nibbāna + element) [Nibbāna]

nibbānadhātusuttaṃ

(nibbāna + dhātu + suttaṃ)

Nibbāna element sutta

(Nibbāna + element + sutta)

nibbānaṃ, nibbānāya, nibbānasseva

Untranslated [Nibbāna]

nibbānasaṃvattaniko, nibbānasaṃvattanikā

(nibbāna + saṃvattanikā),

conducive to Nibbāna

(Nibbāna + conducive)

nibbānogadhagāminaṃ

(nibbāna + ogadha + gāminaṃ)

leading to merging with Nibbāna

(Nibbāna + merging with + leading to)

nibbāpenti, nibbāpetvā

gets liberated, having been liberated

nibbedhagāminī (nibbedha + gāminī)

leading to penetration (penetration + leading)

nibbidāya, nibbindatha

disenchantment

nibbuto, nibbutassa (see anibbuto, parinibbuto)

liberated [Arahant]

niccaṃ

always literally permanent

niccharati, niccharanti

sound forth, utter

nicchāto

passionless [Arahant]

niddārāmatamanuyutto

(niddā + rāmatam + anuyutto)

intent on pleasure in sleep

(sleep + pleasure + intent on)

niddārāmo (niddā + rāmo)

fond of sleep (sleep + fond)

niddārato (niddā + rato)

delighting in sleep (sleep + delighting)

niddisati

points out, defines

nigacchasi

undergoes

nihīnakammā (nihīna + kammā)

lowly kammā (lowly + kammā)

nikkaṇhā (ni + k + kaṇhā)

not black (not + black)

nikkhipanto
assa pāde pādaṃ nikkhipanto

puts down, places
following me step by step

nikkhipeyya, nikkhitto

put down, placed

nillapā (ni + l + lapā) (see lapā, lapati)

non-prattling (not + prattling) [Arahant]

Nimmānaratino

[heaven of devā] delighting in creations

ninhātapāpaka (ninhāta + pāpaka), ninhātapāpakanti

purged of evils (purged + evil)

ninnañca (ninnaṃ + ca)

low[land] too (low[land] + too)

nipako, nipakā

prudent [clever, wise] [Arahant]

niraggaḷaṃ

Alms Sacrifice with wide-open bolt-less doors

nirākare

neglect, despise, disdain

nirāso (ni + r + āso)

unelated (without + hope) [Arahant]

nirayaṃ, niraye, nirayamhi

hell, in hell

nirodhadhātu (nirodha + dhātu)

cessation element (cessation + element) [Nibbāna]

nirodhaṃ, nirodho, nirodhe, nirodhāya

cessation [Nibbāna]

nirujjhanti

ceasing

nirūpadhiṃ (ni + r + upadhiṃ), nirūpadhi

possession-less (without + possession) [Arahant]

nisinno, nisinnopi, nisinnassa

sitting down, sitting down too

nissaraṇaṃ, nissaraṇiyā, nissāraṇīyā

refuge, leading to refuge, escape [Nibbāna]

nissaraṇiyasuttaṃ (nissaraṇiya + suttaṃ)

leading to refuge sutta (leading to refuge + sutta)

nissāya

dependence

nittharaṇatthāya (nittharaṇa + atthāya)

to escape (escape + goal/benefit)

niṭṭhito, niṭṭhitā

finished

nīvaraṇena

by hindrance

nivāte (ni + vāte)

unstirred by wind (no + wind)

nivesaya (nivesaya'), nivesaye

settled, residence

niviṭṭhaṃ, niviṭṭhā, niviṭṭhassa

settled

nivutā

covered

no

not

nopeti (na + upeti)

(see “saṅkhyaṃ nopeti vedagū”)

cannot be arrived [to a reckoning]

nupaseveyya (na + upaseveyya)

not resorting (not + resorting)

obhāsakarātipi (obhāsa + karā + ti + api)

luster maker (luster + maker + is + too) [Arahant]

oghassa

of flood

ohāretvā

having removed

ohitabhāro (ohita + bhāro)

laid down the burden (burden + laid down) [Arahant]

okkamati

becomes, falls into, enters

olīyanti

undershoots

omukkassa

cast off

opadhikaṃ, opadhikāni

possessions [siding with re-becoming or rebirth]

oramattakena

trifling

orambhāgiyānaṃ (oraṃ + bhāga + giyānaṃ)

going to lower becomings [hells]

(lower + becomings + going)

orasā

true

osadhitārakā (osadhi + tārakā)

medicine star ([brilliant white] medicine + star)

otiṇṇamhā (otiṇṇa + amha)

we were beset by (beset by + we) [we descended]

ottāpī, ottappī,
ottappañca (ottappaṃ + ca)

afraid of wrongdoing
fear of wrongdoing too (fear of wrongdoing + too) [Arahant]

ovādakā

advisor [Arahant]

ovuyhasi, ovuyheyya

carried away, carried down

pabbajito, pabbajjāya

ordained, for ordination

pabbatamuddhaniṭṭhito

(pabbata + muddhaṃ + niṭṭhito)

come to top of the mountain

(mountain + top + come to)

pabbatasamo (pabbata + samo)

equal to a mountain (mountain + equal)

pabbato

mountain

pabhā, pabhāya

light

pabhaṅgunaṃ, pabhaṅguṇaṃ, pabhaṅguraṃ

subject to breakup

pabhaṅkarā (pabhaṃ + karā), pabhaṅkarātipi

radiance-maker (radiance + maker) [Arahant]

pabujjhatha

should be awake, should wake-up

paccanubhoti (pacca + anu + bhoti), paccanubhūtaṃ

experience,
experienced

paccatī

cooked

paccayaṃ

causes, because of, generates, conditions, requisite

pacchime

last, later

paccupaṭṭhitakāmā

(pacca + upaṭṭhita + kāmā)

ones with presently arisen sensual pleasures

(presently + arisen + ones with sensual pleasures)

paccuppanaṃ (pacca + uppanaṃ),
paccuppanno, paccupaṭṭhitā

present (presently + arisen)

paccūsasamayaṃ (pacca + ūsa + samayaṃ)

at the dawn time (at + dawn + time)

padahaṃ

energetic

padālayuṃ

shattered

padaṃ, pada

station

pādaṃ, pāde, pādehi, pādānaṃ (plural)

leg, feet

padesarajjassa

provincial kingship

padesavassī (padesa + vassī), padesavassīti

raining partly (provincial + raining)

padhaṃsati

fully demolishes

padhānena

striving

paduṭṭhacittasuttaṃ

(paduṭṭha + cittaṃ + suttaṃ)

polluted mind sutta

(polluted + mind + sutta)

paduṭṭhaṃ, padūsitaṃ, padūsituṃ, padūseyya, paduṭṭhacittaṃ

polluted, polluting, polluted mind

paduṭṭhamanasaṅkappo

(paduṭṭha + mana + saṅkappo)

polluted mind and intention

(polluted + mind + intention)

pahānatthaṃ, pahānatthañcā (pahāna + atthaṃ + ca)

to abandon too (abandon + goal + too)

pahīno, pahīna, pahāsi, pahāya, pahaṃsu, pahantvāna

having abandoned, abandoned, do abandon, abandons

pahitattoti, pahitattehi, pahitattassa

resolutely [Arahant]

pahīyati, pahīyate, pahiyyati

abandons

pāhuneyyo (see āhuneyyo, āhuneyyā, sāhuneyyakāni)

worthy of hospitality [Arahant]

pahūtamariyo (pahūta + mariyo)

limitless (abundant + limit)

pajā, pajāya, pajānaṃ

generation, off-spring

pajahaṃ, pajahati, pajahanti, pajahatha, pajahāmā

abandon, abandoned

pajānāmi, pajānāti, pajānanti

I know, knowing

pajjotakarātipi (pajjota + karā + ti + pi)

illuminator (illumination + maker + is + too) [Arahant]

pakaroti

does

pakāsito, pakāsitā, pakāseti, pakāsitāti, pakāsetha

explained, should be explained

pākatindriyo (pākata + indriyo)

unsubjugated faculties (unsubjugated + faculties)

pakireti

gives, scatters down

pakkhandati

joyful

palāsapuṭasseva (palāsa + puṭassa + eva)

like a leaf basket (leaf + basket + like)

palāsena

by leaves

pālenti, pāleyyuṃ

protects, nurtures

pāḷiyaṃ

Buddha vacana, a line

pamādamanuciṇṇo (pamādaṃ + anuciṇṇo)

pursuing heedlessness (heedlessness + practicing)

pamāde

heedless

pamāṇamanuciṇṇo (pamāṇaṃ + anuciṇṇo)

pursuing measure (measure + practicing)

pamāṇameti

measure

pamocenti, pamuccatī, pamuccanti

completely free, completely freed

pamodanaṃ, pamodatī

much rejoices, much rejoice

pāmojjakaraṇaṃ (pāmojja + karaṇaṃ)

joyful (joy + maker) [Nibbāna]

paṃsukūlaṃ

dust-heap

pamudito, pamuditassa

altruistic joy [rooting for others] [Arahant]

pana, panāhaṃ (pana + ahaṃ),
panāyaṃ (pana + ayaṃ)

but, so, but I (but + I),
but this (but + this)

pānabhojanaṃ (pānaṃ + bhojanaṃ)

drinks-food (drink + food)

pānaṃ, pānañca (pānaṃ + ca), pānena

drink, drink too (drink + too), with drinks

pāṇamaduṭṭhacitto

(pāṇaṃ + a + duṭṭha + citto)

being without hateful mind

(being + not + hateful + mind)

panassa (pana + assa)

but his (but + his)

pāṇātipātā (pāṇāti + pātā), pāṇātipātino

killing living beings (living beings + killing)

First of the five precepts is to abstain from this.

panāyasmanto (pana + āyasmanto)

but venerable (but + venerable) literally old, aged

pañcamavaggo (pañcama + vaggo)

fifth section (fifth + section)

pañcamo, pañcamaṃ, pañcannaṃ pañcannetaṃ, pañcapi, pañcassa

fifth

pañcapubbanimittasuttaṃ

(pañca + pubba + nimitta + suttaṃ)

five fore-signs sutta

(five + fore + warnings + sutta)

pañcindriyāni (pañca + indriyāni)

five faculties (five + faculties)

paṇḍito, paṇḍitā (plural), paṇḍitoti, paṇḍitehi

wise one

pāṇe

in beings [for beings]

paneke (pana + eke)

but someone (but + someone)

panete (pana + ete)

but these (but + these) (translated as those)

paṇidhāya

decided

paṇītaṃ, paṇīte

excellent, high

paññā, paññāya, paññāsampi (paññāsam + pi)

wisdom

paññācakkhu (paññā + cakkhu)

wisdom eye (wisdom + eye)

paññākkhandho (paññā + k + khandho), paññākkhandhena

aggregate of wisdom (wisdom + aggregate)

paññānirodhiko

(paññā + nirodhiko), paññānirodhikā

wisdom inhibitor

(wisdom + cessation-maker)

paññāparihīnasuttaṃ

(paññā + pari + hīna + suttaṃ)

devoid of wisdom sutta

(wisdom + complete + devoid + sutta)

paññāpemi (see brūmi, brūmī)

I designate

paññāsampannā (paññā + sampannā)

endowed with wisdom (wisdom + endowed) [Arahant]

paññāvimuttiṃ (paññā + vi + muttiṃ), paññāvimuttiyā

fully-freed by wisdom (wisdom + fully + freed) [Arahant]

paññāvuddhiko (paññā + vuddhiko), paññāvuddhikā

promoter of wisdom (wisdom + increase)

paññāyati, paññāyetha, paññāyethā

discerned

paññuttaraṃ (paññā + uttaraṃ),
paññuttarā, paññuttarānaṃ

with surpassing wisdom (wisdom + surpassing) [Arahant]

pāpacetasaṃ (pāpa + cetasaṃ)

evil mind (evil + mind)

pāpadhammo (pāpa + dhammo), pāpadhammā

evil-doer (evil + dhamma)

pāpakammaṃ (pāpa + kammaṃ)

evil kamma (evil + kamma)

pāpaṃ, pāpa, pāpā, pāpakaṃ, pāpakena, pāpehi, pāpasmiṃ, pāpakato

evil [kamma]

pāpamittatāya (pāpa + mittatāya)

due to evil friendship (evil + friendship)

pāpasakhā (pāpa + sakhā)

evil friends (evil + friends)

pāpicchatāya (pāpa + icchatāya)

due to evil wishes (evil + desires)

pāpiccho (pāpa + iccho), pāpicchānaṃ

having evil wishes

pāpikāya

evil

pāpimato

Evil One [Māra], see Māraṃ

pāpuṇe, pāpenti, pāpuṇitvā

reaches, having reached

pāragataṃ, pāragato, pāragatā, pāragatoti, pāragā, pāragu, pāraguṃ, pāraṅgato, pāraṅgatā

gone to the far-shore [Arahant]

paraṃ, paramhi

after, hereafter

paramaṃ, paramo, paramā

highest, at most [after]

paranimmitavasavattino

(see vasavattī, vasavattino)

[heaven of devā] wielding control over creations of others

parānuddayatāpaṭisaṃyutto

(para + anuddayatā + paṭisaṃyutto)

connected to sympathy for others

(others + sympathy + connected)

parattha (para + attha), paratthehi

hereafter (other + goal)

paribbaje

goes forth, in wandering, lives gone forth life

paribhāsā (pari + bhāsā)

abusive language (abusive + language)

pāricariyāya (pari + cariyāya)

for honoring (completely + walking or conducting or serving)

paricca

completely understood

pariccajanā

give-up

pariccaje

give-up [renounce]

paridevehi

lamentation

paridhaṃsamāno (pari + dhaṃsamāno)

complete demolisher (complete + demolisher)

parihānasuttaṃ (pari + hāna + suttaṃ)

decay sutta (complete + decay + sutta)

parihānena, parihānāya, parihāyati

decay (complete + decay)

parihīno (pari + hīno), parihīnā

devoid (completely + devoid)

parijānaṃ (pari + jānaṃ)

completely knowing (completely + knowing)

parikkhayā (pari + k + khayā)

complete ending (complete + ending)

parikkhepā (pari + k + khepā)

cliques get created (completely + enclosing)

parikkhīṇabhavasaṃyojano

(pari + k + khīṇa + bhava + saṃyojano)

completely ended fetter of becoming

(completely + ended + becoming + fetter) [Arahant]

parikkhīṇo (pari + k + khīṇo)

completely ended (completely + ended)

parimukhaṃ (pari + mukhaṃ)

giving primacy, in forefront (around + mouth)

parinibbuto (pari + nibbuto), parinibbanti, parinibbāyati

(see anibbuto, nibbuto, nibbutassa)

completely liberated (completely + liberated),
final passing-away (final + passing-away) [Arahant]

pariññatthaṃ,
pariññatthañcā (pari + ñña + atthaṃ + cā)

for complete knowledge

(complete + knowledge + goal + too)

pariññāya (pari + ññāya), pariññā

completely knowing (completely + knowing)

paripuṇṇaṃ (pari + puṇṇaṃ)

completely fulfill (completely + fulfill)

paripuṇṇasikkhaṃ

(pari + puṇṇa + sikkhaṃ),
paripuṇṇasekhaṃ, paripuṇṇasekkhaṃ

completely fulfilled training

(completely + fulfilled + training) [Arahant]

paripūretī (pari + pūretī)

completely fulfills (completely + fulfills)

parisāsu

sky watchers literally council

parissayavinodanaṃ (parissaya + vinodanaṃ)

banishing troubles (troubles + banishing)

parisuddhaṃ

completely clean (completely + clean)

paritasseyya

thirsting, craving

parittaṃ

insignificant

parivajjeyya (pari + vajjeyya)

completely forsaken (completely + forsaken)

parivīmaṃsamāno

(pari + vīmaṃsamāno)

desirous of inquiring completely

(completely + inquiring) [Arahant]

pariyādāya

possessed

pariyādinnacitto

(pari + y + ādinna + citto), pariyādinnacittā

one with completely overcome mind

(completely + overcome + mind)

pariyāyavacanaṃ (pariyāya + vacanaṃ)

sequential [word] (sequential + word)

pariyāyena

sequential

pariyesitaṃ

pondered over

pariyosānakalyāṇaṃ (pariyosāna + kalyāṇaṃ)

good in the end (end + good)

pariyuṭṭhitā (pari + yuṭṭhitā)

completely yoked (completely + yoked)

pasāda, pasāditaṃ, pasīdati

glad

pāsādamāruyha (pasādaṃ + āruyha)

climbed up mansion (mansion + climbed up)

pasaṃsaṃ, pasaṃsā, pasaṃsanti

praise, praising

pāsaṃsatarā

more praise-worthy

pasannacittaṃ (pasanna + cittaṃ), pasannacitto, pasannacittā

glad,
glad mind (glad + mind)

pasannacittasuttaṃ

(pasanna + cittaṃ + suttaṃ)

glad mind sutta

(glad + mind + sutta)

pasannaṃ, pasannā, pasannānaṃ, pasannānañca (pasannānaṃ + ca)

glad,
and glad ones (glad ones + too)

pasāraye

stretches

pasavati

to bring forth, give birth to, beget, produce

pasīdanti

reconciled

passaddho

calmed

passaṃ, passa, passato, passe, passati, passatī, passathā, passanto, passanti, passantī, passitabbaṃ

see, one who sees, to be seen

paṭhamaāsavasuttaṃ

(paṭhama + āsava + suttaṃ)

first taint sutta

(first + taint + sutta)

paṭhamaesanāsuttaṃ

(paṭhama + esanā + suttaṃ)

first longing sutta

(first + longing + sutta)

paṭhamaṃ, paṭhamo, paṭhamā,
paṭhamanti (paṭhamaṃ + ti)

first

paṭhamanakuhanasuttaṃ

(paṭhama + na + kuhanaṃ + suttaṃ)

first deceitless sutta

(first + not + deceitful + sutta)

paṭhamarāgasuttaṃ

(paṭhama + rāga + suttaṃ)

first lust sutta

(first + lust + sutta)

paṭhamasekhasuttaṃ

(paṭhama + sekha + suttaṃ)

first training sutta

(first + training + sutta)

paṭhamasīlasutta

(paṭhama + sīla + suttaṃ)

first virtue sutta

(first + virtue + sutta)

paṭhamavaggo (paṭhama + vaggo)

first section

paṭhamavedanāsuttaṃ

(paṭhama + vedanā + suttaṃ)

first feelings sutta

(first + feelings + sutta)

pathaviṃ

earth

pāṭibhogo

guarantor

paṭicca

dependent, causative

paṭiccasamuppannaṃ

(paṭicca + samuppannaṃ)

dependently arisen (dependently + arisen)

paṭicchanti

receive

paṭiggāhakā

recipients of alms

pāṭikaṅkhaṃ, pāṭikaṅkhā

to be desired or expected

paṭilābhā, paṭilabhati

obtaining, receiving, taking up, acquisition, assumption, attainment

pātimokkhasaṃvarasaṃvuto

(pātimokkha + saṃvara + saṃvuto), pātimokkhasaṃvarasaṃvutā, pātimokkhasaṃvarasaṃvutānaṃ

restrained by restraint of precepts

(pātimokkha + restraint + restrained) [Arahant]

pātimokkha = collection of Vinaya precepts. There are 2 of them: one for Bhikkhu and one for Bhikkhunī.

paṭimukkassa

bonded, tied

paṭinissaṭṭhā

giving up, hand-over, forsake

pāṭipado, paṭipadā, pāṭipadopi, paṭipadāti, paṭipanno, paṭipajjanti

practicing, practice literally walking on path

paṭipuggalo

equal person

paṭisallānārāmā (paṭisallāna + ārāmā), paṭisallānārāmānaṃ

fond of solitude (solitude + fond) [Arahant]

paṭisallānaratā (paṭisallāna + ratā), paṭisallānaratānaṃ

delighting in solitude (solitude + delighting) [Arahant]

paṭisallānasuttaṃ (paṭisallāna + suttaṃ)

solitude sutta (solitude + sutta)

paṭisaṃvedeti

fully experiences

paṭisotaṃ, paṭisoto

against the current

patissato

fully mindful [Arahant]

patiṭṭhitā (see upaṭṭhitā)

established

paṭivirato, paṭiviratā (plural)

abstains, abstain

pattaṃ, patto, patta, pattā, pattāpi, pattiyā

reach, reached, to reach

pattamānasaṃ (patta + mānasaṃ)

attainer (attained + person)

pattapāṇī (patta + pāṇī)

alms-bowl in hand (bowl + in hand)

pattapuṭasseva (patta + puṭassa + eva)

like a leaf-basket (leaf + basket + like)

patte

bowl

patthayamāno, patthayamānassa, patthayāno

aspiring

pattipattaṃ

reached the end

pātubhavanti

appear

pavaḍḍhati

increasing very much

pavassati

pours down [rains]

pavattayi

rolling

pavecchati

will give, donate

pavivekārāmaṃ (pavivekā + rāmaṃ),
pavivekārāmo, pavivekārāmā, pavivekārāmānaṃ

fond of detachment (detachment + fond) [Arahant]

pavivekarataṃ (paviveka + rataṃ),
pavivekarato, pavivekaratā, pavivekaratānaṃ

delighting in detachment (detachment + delighting) [Arahant]

paviveko

detached

pavivittehi

detached [Arahant]

pavuccatī

is said to be

payatapāṇi (payata + pāṇi), payatapāṇī

purified-handed (purified + handed) [Lord Buddha]

payirupāsanampahaṃ

(pari + upāsanaṃ + pi + ahaṃ)

completely devoted on too I

(completely + devoted + too + I)

payirupāsato (pari + upāsato)

completely devoted (completely + devoted)

pe

as above, as previously (is used to ellide text)

pecca

afterwards, after death

pettivisayaṃ (petti + visayaṃ)

peta realm (peta + realm)

phalaṃ, phalānaṃ

fruit

pharati (see kaṭṭhatthaṃ pharati)

serve [pervading]

phusaṃ, phuse, phassaye, phusati, phusseti, phuṭṭhāssa, phuṭṭho, phuṭṭhuṃ, phusayitvā, phussayitvā, phassayitvā

contact, contacted, having contacted

pihayanti

envy

piṇḍapātahetu (piṇḍapāta + hetu)

for the cause of alms-food (alms-food + cause)

piṇḍiyālopo (piṇḍiya + ālopo) (see ālopo)

morsel (lump + morsel)

piṇḍolo, piṇḍolyaṃ

alms-seeker

pipāsavinayo (pipāsa + vinayo) (see vineyya)

expelling the thirst (thirst + expelling)

piṭṭhito

follow closely

piyaṃ, piyassa

dear

piyarūpaṃ (piya + rūpaṃ)

dear form (dear + form) [lovable form]

piyarūpasātagadhitaṃ

(piya + rūpa + sāta + gadhitaṃ)

bonded by dear and agreeable forms

(dear + forms + agreeable + bonded)

piyarūpasātarūpena (piyarūpa + sātarūpena)

by dear and agreeable (dear + agreeable)

pokkharā

lotus

posakā

bread-winner literally nourisher

potthakesu

by books

pubbācariyā (pubba + acariyā), pubbācariyāti (see sapubbācariyakāni)

first teachers (first + teachers)

pubbadevatā (pubba + devatā) (see sapubbadevatāni)

first devatā (first + devatā)

pubbaṅgamā (pubbaṃ + agamā)

preceding (before + comes)

pubbanimittāni (pubba + nimittāni)

omens (fore + warnings) literally fore + signs

pubbenivāsaṃ (pubbe + nivāsaṃ)

past abode (past + abode)

puggalaṃ, puggalo, puggalā

person

puggalassaṭṭhisañcayo

(puggalassa + aṭṭhi + sañcayo)

persons’ collection of bones

(persons’ + bones + collection)

pūjitā

worshipped

puna

again

punabbhavaṃ (puna + b + bhavaṃ)

punabbhavo, punabbhava

further becoming (further + becoming)

punappuna (puna + p + puna)

again and again (again + again)

punarāgamāsiṃ (puna + r + āgama + asiṃ)

I did come again (again + come + I did)

punāyanti (puna + āyanti) (feminine)

come again (again + come)

puñjaṃ

mass

puññakaro (puñña + karo)

done merits (merits + doing)

puññakiriyāsu (puñña + kiriyāsu)

in meritorious actions (meritorious + in actions)

puññakiriyavatthu

(puñña + kiriya + vatthu)

puññakiriyavatthūni (plural), puññakiriyavatthūnī (plural)

base of meritorious action

(meritorious + action + base of)

puññakiriyavatthusuttaṃ

(puñña + kiriya + vatthu + suttaṃ)

base of meritorious action sutta

(meritorious + action + base of + sutta)

puññakkhettaṃ (puñña + k + khettaṃ), puññakkhette

field of merits (merits + field) [Arahant]

puññaṃ, puññāni, puññānaṃ, puññameva (puññaṃ + eva), puññānanti

merit, merits, of merits, in merits, so merit

[merit + so]

purā

past or fully

pūreti

fills

purimāni (pure + imāni)

previous these (previous + these)

purimavagge (purima + vagge)

in previous section (previous + in section)

purisadammasārathi

(purisa + damma + sārathi)

trainer of tamable men

(men + tamable + charioteer or trainer of horses) [Lord Buddha]

purisādhamaṃ (purisa + adhamaṃ)

lowest man (man + lowest)

purisājañña (purisa + ājañña)

thoroughbred man (man + well-bred) [Arahant]

purisaṃ, puriso, purisa, purisassa

man, men

purisamedhaṃ

Purisamedha sacrifice

purisapuggalā, purisapuggalassa

persons literally men-persons

purisayugāni (purisa + yugāni)

men couple (men + couple)

purisuttamo (purisa + uttamo)

best of men (men + best) [Lord Buddha]

pūti

foul

pūtimacchaṃ (pūti + macchaṃ)

foul fish (foul + fish)

pūtimuttaṃ (pūti + muttaṃ)

foul urine (foul + urine)

puttamicchanti (puttaṃ + icchanti)

wishes for a son (son + wishes)

puttapasuṃ (puttaṃ + pasuṃ)

son-animal (son + animal)

puttasuttaṃ (putta + suttaṃ)

sons sutta (sons + sutta)

putto, puttopi, puttā, puttassa, puttānaṃ

son, sons

rāgadosā (rāga + dosā)

lust-hate (lust + hate)

rāgaduve (rāga + duve)

two of lust (lust + two)

rāgaggiṃ, rāgaggi (rāga + aggi)

fire of lust (lust + fire)

rāgakkhayo (rāga + k + khayo)

ending of lust (lust + ending) [Nibbāna]

rāgānusayo

(rāga + anusayo)

sleeping [tendency for] lust

(lust + sleeping [tendency])

rāgo

lust

rahadaṃ, rahado, rahadova

lake

rājā

king

rājābhinītā (rāja + abhinītā)

brought about by kings (kings + brought about)

rajaṃ

dust

rājisayo (Sanskrit: rājasūya), rājīsayo

coronation sacrifice for a world emperor

rajjati

impassioned

rakkheyya

protect

raṇañjahā (raṇaṃ + jahā), raṇañjahātipi

abandoner of fight, abandoner of sinful

(fight/sinful + abandoner) [Arahant]

rāsi

mound

rato, ratā, ratte

delight

rattacittā (ratta + cittā)

impassioned mind (impassioned + mind)

raṭṭhapiṇḍamasaññato (raṭṭha + piṇḍam + a + saññato)

alms-food of the country intemperately

(country + alms-food + in + temperate)

rattiṃ, rattiyā

night

rattindivā (rattiṃ + divā)

night and day (night + day)

rattindivamatanditā

(rattiṃ + divaṃ + atanditā)

night and day, unremittingly

(night + day + unremittingly) [Arahant]

roganiḍḍhaṃ (roga + niḍḍhaṃ)

nest/seat of disease (disease + nest/seat)

roganīḷaṃ (roga + nīḷaṃ)

nest of disease (disease + nest)

rūhati (see virūhanti)

grows

rukkhamūlaṃ (rukkha + mūlaṃ)

tree root (tree + root)

rūpadhātuṃ (rūpa + dhātuṃ), rūpadhātu

form element (form + element)

rūpaṃ, rūpe, rūpehi, rūpino, rūpānañca (rūpānaṃ + ca)

form [beauty], form too (form + too)

rūpānametaṃ (rūpānaṃ + etaṃ)

of this form (form + of this)

rūpūpagā (rūpa + ūpagā)

arose in form [world] (form [world] + arose)

sa, so, sā (feminine)

he, she

sabbā, sabbāni

all of them

sabbabhavāni (sabba + bhavāni)

all becomings (all + becomings)

sabbābhibhū (sabba + abhibhū)

all conquered (all + conquered) [Arahant]

sabbabhūtānukampako

(sabba + bhūta + anukampako), sabbabhūtānukampī, sabbabhūtānukampino

compassionate for all beings

(all + beings + compassionate) [Arahant]

sabbabhūtesu (sabba + bhūtesu)

for all beings (all + beings)

sabbadukkhaṃ (sabba + dukkhaṃ), sabbadukkhā

all suffering (all + suffering)

sabbadukkhamupaccagu

(sabba + dukkhaṃ + upaccagu)

overcome all suffering

(all + suffering + overcome)

sabbaganthappamocano

(sabba + gantha + p + pamocano),
sabbaganthappamocana

completely freed from all bonds

(all + bonds + completely freed) [Arahant] [Nibbāna]

sabbakammakkhayaṃ

(sabba + kamma + k + khayaṃ)

ending of all kamma

(all + kamma + ending)

sabbalokaṃ (sabba + lokaṃ),
sabbaloke, sabbalokassa

all world (all + world)

sabbalokavisaṃyutto

(sabba + loka + + vi + saṃyutto)

unyoked from all worlds

(all + worlds + not + yoked) [Arahant]

sabbaṃ, sabbe, sabbañca (sabbaṃ + ca), sabbaso, sabbattha

all, everywhere

sabbapahāyina (sabba + pahāyina), sabbappahāyinanti, sabbappahāyina

all abandoned (all + abandoned)

sabbapariññā

(sabba + pari + ññā)

completely knowing all

(all + completely + knowing)

sabbapariññāsuttaṃ

(sabba + pari + ññā + suttaṃ)

completely knowing all sutta

(all + completely + knowing + sutta)

sabbarāgavirattassa

(sabba + rāga + vi + rattassa)

non-delighting in all lust

(all + lust + non + delighting) [Arahant]

sabbasaṃyojanakkhaya, sabbasaṃyojanakkhayā

(sabba + saṃyojana + k + khayā)

ending of all fetters

(all + fetters + ending) [Nibbāna]

sabbasaṅkhārasamathaṃ

(sabba + saṅkhāra + samathaṃ)

all formations calmed

(all + formations + calmed) [Arahant]

sabbasaṅkhāresu (sabba + saṅkhāresu)

in/of all formations (all + in/of formations)

sabbasattānukampī

(sabba + sattā + anukampī)

compassionate to all beings

(all + beings + compassionate)

sabbatha

in every way

sabbato, sabbadā, sabbatthesu

everywhere, anything

sabbatthābhivassī

(sabbattha + abhi + vassī)

fully raining everywhere

(everywhere + fully + raining)

sabbavedayitāni (sabba + vedayitāni)

all feelings (all + feelings)

sabbesaṃva (sabbesaṃ + va), sabbesaññeva

like all (all + like)

sabrahmakasuttaṃ (sa + brahmaka + suttaṃ)

with brahma sutta (with + brahmas + sutta)

sabrahmake (sa + brahmake), sabrahmakāni, sabrahmakassa

with brahmas (with + brahmas), like living with brahmas

sabyañjanaṃ (sa + byañjanaṃ)

with words (with + words)

saccanti (saccaṃ + ti)

is truth (truth + is)

saccaparāmāso (sacca + parāmāso)

clinging to [this is] truth (truth + clinging)

sacchikato (sacchi + kato), sacchikatvā

realized (truth + doing), having realized

sace

if

sadā

always

saddahānā

confident

saddaṃ, saddā

words

saddhaṃ, saddhā

confidence

saddhammaṃ (sad or sant + dhammaṃ), saddhammā, saddhamme saddhammassa

good Dhamma (good + Dhamma)

saddhiṃ

with, together

sadevakaṃ (sa + devakaṃ), sadevakassa, sadevakasmiṃ, sadevake

with devā (with + devā)

sadevamanussāya

(sa + deva + manussāya)

with devā and humans

(with devā + humans)

sādhujīvīpi (sādhu + jīvī + api)

liver of good life too (good + life + too)

sagahaṃ (sa + gahaṃ), sagaho

with crocodile (with + crocodile)

sāgārā (sa + agārā), sāgāresu (see anagārā, anagāriyaṃ)

with home (with + home)

sagāravo (sa + gāravo)

respectful (with + respect)

saggagatā (sagga + gatā)

having gone to heaven (heaven + gone)

saggaṃ, sagge, saggamhi

heaven, in heaven

saggāpāyañca

(saggaṃ + apāyaṃ + ca)

heaven and states of woe

(heaven + states of woe + and)

saha, sahāpi (saha + api)

together too (together + too)

sahabyataṃ (saha + byataṃ)

manifest, companionship

sahanandī (saha + nandī)

rejoicing together (together + pleasing)

sahate

overpower, bear, endure

sahavāso (saha + avāso), sahāvase,
sahavāsopi (saha + avāso + api)

dwelling together (together + dwelling)

dwelling together too (together + dwelling + too)

sāhuneyyakāni (see āhuneyyo, āhuneyyā, pāhuneyyo)

worthy of gifts

sākāraṃ

with particulars

sake

own

sakkārasuttaṃ (sakkāra + suttaṃ)

hospitality sutta (hospitality + sutta)

sakkārena

because of hospitality

sakkareyya

to be provided hospitality

sakkariyamānassa

hospitality

sakkāyābhiratā

(sakkāyā + abhiratā)

well-delighting in personality [view]

(personality + well-delighting)

sakko

Sakka, deva, lord of heaven of Thirty-Three, another name for Inda

sallakatto

surgeon [Lord Buddha]

sallato

one with dart

samā

same, equal

samacariyañca (saṃ + acariyaṃ + ca) (same as sīlamayaṃ puññakiriyavatthu)

virtuous conduct (even + farer)

samādahiṃsu

put together, collected

samādapakā

rousers [Arahant]

samādāya (saṃ + ādāya)

having fully undertaken (fully + undertaken)

samādhi

concentration

samadhigayha (samadhi + gayha)

concentrated (concentration + gone to)

samādhikkhandho

(samādhi + k + khandho), samādhikkhandhena

aggregate of concentration

(concentration + aggregate)

samādhisampannā

(samādhi + sampannā)

endowed with concentration

(concentration + endowed) [Arahant]

samaggaṃ katvāna

having united

samaggaṃ, samagge, sāmaggī

unity, united

samaggānañcanuggaho

(samaggānaṃ + ca + anuggaho)

assistance of those living in unity

(united + and + helpful)

samaggarato (samagga + rato)

delighting in unity (unity + delighting) [Arahant]

sāmaggipuggalo (sāmaggi + puggalo)

union-person (union + person)

samāhitaṃ, samāhito, samāhitā, samāhitassa

restrained [Arahant]

samajjhagā (saṃ + ajjhagā)

attains (fully + attains)

sāmaṃ

by myself, by oneself

samaṇā, samaṇe, samaṇena, samaṇesu, samaṇassa

renunciates

samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ

(samaṇa + brāhmaṇa + kapaṇa + addhika + vanibbaka + yācakānaṃ)

renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar

(renunciate + brāhmaṇa + miserable + tramp + travelling salesman + beggar)

samaṇabrāhmaṇasuttaṃ

(samaṇa + brāhmaṇa + suttaṃ)

renunciate and brāhmaṇa sutta

(renunciate + brāhmaṇa + sutta)

samānamanuciṇṇo (samānaṃ + anuciṇṇo)

pursuing equality (equality + practicing)

samaṇasammatā (samaṇa + sammatā)

considered renunciate (renunciate + considered)

samaṇasīlā (samaṇa + sīlā)

renunciate virtue (renunciate + virtue)

samannāgato (saṃ + anvāgata), samannāgatā, samannāgatānaṃ

possessing, possessed of [furnished with]

sāmaññaṅganti (sāmañña + aṅgaṃ + ti)

factor of renunciate [life] (renunciate life + limb)

sāmaññassānulomikā

(sāmaññassa + anulomikā)

proper for renunciates

(renunciates + proper order)

samaññāto

known

sāmaññatthaṃ (sāmañña + atthaṃ)

sāmaññatthañca (sāmañña + atthaṃ + ca)

goal of renunciate life (renunciate life + goal)

goal of renunciate life (renunciate life + goal + and)

samāno

equal, being

samantacakkhu (samanta + cakkhu)

omni-seer (everywhere + eyes) [Lord Buddha]

samantato

everywhere

samanupassāmi (saṃ + anupassāmi)

see, perceive

samapaññāsamathatikaṃ

(samapaññā + samatha + tikaṃ)

wisdom-concentration-third

(wisdom + concentration + third)

samāpattiyā

entered upon

samārake (sa + mārake), samārakassa

with Māra (with + Māra)

Sāmāvatī

Queen, see Introduction and Appendix 1

samavekkhitā (saṃ + avekkhitā), samavekkhiya

fully seen (fully + seen), contemplate

samayaṃ, samayā, samaye (see samayitvāna)

time, calm

samayataṃ

peaceful ones

samayitvāna (see samayaṃ)

having calmed

sambhatañca

stored

sambhavaṃ (saṃ + bhavaṃ)

origination, becoming (full + becoming)

sambhedaṃ

mixing up, confusion, contamination

sambodhāya (saṃ + bodhāya)

for self-enlightenment (self + enlightenment)

sambodhigāmino

(saṃ + bodhi + gāmino)

leading to self-enlightenment

(self + enlightenment + leading)

sambodhimanuttaraṃ

(saṃ + bodhiṃ + an + uttaraṃ)

unsurpassed self-enlightenment

(self + enlightenment + not + surpassed) [Nibbāna]

sambodhimuttama, sambodhimuttamaṃ

(saṃ + bodhiṃ + uttamaṃ)

best self-enlightenment

(self + enlightenment + best) [Nibbāna]

sambuddhānaṃ (saṃ + buddhānaṃ)

for self-enlightened (self + enlightened)

[Lord Buddha]

sameti, samenti, samentī, samessanti, samiṃsu

appeases, get together

saṃhārako

collected [drawing together]

saṃharāni (saṃ + harāni)

fully removing (fully + removing)

saṃharitvāna

collected

samiñjaye (saṃ + iñjaye)

moves or stirs

samitaṃ

always

sammā

rightly, fully

sammadaññā (sammad + aññā), sammadaññāya

full understanding (full + understanding) [Arahant]

sammaddaso (samma + d + daso)

with right view (right + view)

sammādiṭṭhikā (sammā + diṭṭhikā)

one with right view (right + view) [Arahant]

sammādiṭṭhikammasamādānā

(sammā + diṭṭhi + kamma + samādānā)

doing [good] kamma due to right view

(right + view + kamma + acquiring)

sammādiṭṭhikasuttaṃ

(sammā + diṭṭhika + suttaṃ)

one with right view sutta

(right + view + sutta)

sammaggataṃ, samaggataṃ

having arrived at the right path
samaggataṃ not in dictionary

sammāpāsaṃ

Sammāpāsa sacrifice, a sacrifice in which a sacrificial peg is thrown

sammappajāno (samma + p + pajāno)

with right knowledge (right + knowledge)

sammappaññāya (samma + p + paññāya)

with right wisdom (right + wisdom)

sammāsambodhiṃ

(sammā + saṃ + bodhiṃ)

right self-enlightenment [Nibbāna]

(right + self + enlightenment)

sammāsambuddhadesite

(sammā + saṃ + buddha + desite)

preached by rightly self-enlightened

(rightly + self + enlightened + preached)

sammāsambuddhaṃ

(sammā + saṃ + buddhaṃ), sammāsambuddho, sammāsambuddhassa, sammāsambuddhassā

rightly self-enlightened

(rightly + self + enlightened) [Lord Buddha]

sammāsambuddhasāsane

(sammā + saṃ + buddha + sāsane)

in the teaching of rightly self-enlightened

(rightly + self + enlightened + teaching)

sammāsambuddhasāvakaṃ

(sammā + saṃ + buddha + sāvakaṃ)

disciple of rightly self-enlightened

(rightly + self + enlightened + disciple)

sammato

believed to be, agreed to be

sammūḷhe (saṃ + mūḷhe)

deluded (fully + confused)

sampahaṃsakā

gladdening [Arahant]

sampajānamusāvādo (sampajāna + musāvādo)

deliberately lying (knowing clearly + lying)

sampajāno, sampajānassa

clearly knowing [deliberate] [Arahant]

sampākamattano (sampākaṃ + attano)

will happen to oneself (result + self)

sampannaṃ, sampanna, sampannā

endowed

sampannapātimokkhā

(sampanna + pātimokkhā), sampannapātimokkhānaṃ

endowed with precepts

(endowed + Vinaya precepts)

sampannasīlā (sampanna + sīlā), sampannasīlānaṃ

endowed with virtues (endowed + virtues)

sampannasīlasuttaṃ

(sampanna + sīla + suttaṃ)

endowed with virtues sutta

(endowed + virtues + sutta)

samparāyiko (sam + parāyiko), samparāyikā,
samparāyikañca

here-after

sampatvā (saṃ + patvā)

fully reached (fully + reached)

samphala

abundant fruits

samphusaṃ (saṃ + phusaṃ), samphuṭṭho

contact (full + contact), contacted

saṃsaggā

in contact, associated with

saṃsandanti, saṃsandissanti, saṃsandiṃsu

flowing together, coming together

saṃsāraṃ

round of existences

saṃsaraṃ, saṃsarato, saṃsaranti

wandering-on

samudācarati, samudācaranti, samudācarissati

occurs to, frequents

samuddaṃ

sea

samūhataṃ, samūhatā

settled, fully destroyed

samuppannaṃ

arisen

samussayā

accumulation this body literally this assemblage in THIG

samuttejakā

inspirer, inspiring [instigating] [Arahant]

saṃvaratthaṃ, saṃvaratthañceva

(saṃvara + atthaṃ + ca + eva)

for restraint

(guarding + goal + and + itself)

saṃvaṭṭakappe (saṃvaṭṭa + kappe)

evolving eons

(evolving + eons)

saṃvattanti, saṃvattantī, saṃvaṭṭamāne

increasing, evolving

saṃvaṭṭavivaṭṭakappe

(saṃvaṭṭa + vivaṭṭa + kappe)

evolving and dissolving eons

(evolving + dissolving + eons)

saṃvejanena, saṃvejanīyena, saṃvejanīyesu, saṃvijjetheva

deep agitation

saṃvejanīyaṭṭhānesu (saṃvejanīya + ṭ + ṭhānesu)

deep agitation where required (deep agitation + place/cause)

saṃvibhāgaṃ, saṃvibhāgā, saṃvibhāgānaṃ, saṃvibhājeti

sharing, shares

saṃviggassa

due to deep agitation

saṃvijjamānā (saṃ + vijjamānā)

fully seen (fully + seen)

saṃvutindriyo (saṃvuta + indriyo)

guarded in faculties (guarded + faculties) [Arahant]

saṃyojanakkhayā (saṃyojana + k + khayā)

ending of fetters (fetters + ending)

saṃyojanaṃ (saṃ + yojanaṃ), saṃyojanā, saṃyojanānaṃ, saṃyojanena

fetter (fully + yoked), fetters, by fetter

saṃyuttā (saṃ + yuttā)

fully yoked (fully + yoked)

sandassakā

showing [the path] [Arahant]

sandhāvanti, sandhāvitvāna, sandhāvato

running thru, having run thru

saṅgahāni

collection

saṅgāmasīsaṃ (saṅgāma + sīsaṃ)

leader in the battle (battle + at the head)

saṅgāmāya, saṅgāmetī

battle

saṅgamma

multitude, gathering

saṅgātigo

(saṅga + atigo)

surmounted attachment

(attachment + surmounted) [Arahant]

saṅgāyitvā (saṃ + gāyitvā)

having fully chanted (fully + having chanted)

saṅghabhedako (saṅgha + bhedako)

divider of the Saṅgha (Saṅgha + divider)

saṅghabhedasuttaṃ

(saṅghaṃ + bheda + suttaṃ)

division of the Saṅgha sutta

(Saṅgha + division + sutta)

saṅghabhedo (saṅgha + bhedo)

division of the Saṅgha (Saṅgha + division)

saṅghaṃ, saṅghā, saṅghe, saṅghassa

Untranslated

[Buddhist monastic order of monks & nuns]

saṅghasāmaggī (saṅgha + sāmaggī)

union of the Saṅgha (Saṅgha + union)

saṅghasāmaggīsuttaṃ

(saṅghaṃ + sāmaggī + suttaṃ)

union of the Saṅgha sutta

(Saṅgha + union + sutta)

saṅghāṭi

outer double robe

saṅghāṭikaṇṇasuttaṃ

(saṅghāṭi + kaṇṇa + suttaṃ)

holding the corner of outer double robe sutta

(outer double robe + holding the corner + sutta)

saṅghāṭikaṇṇe (saṅghāṭi + kaṇṇe)

holding the corner of outer double robe

(outer double robe + holding the corner)

sañīmīti

probably a misspelled word

saṅkhārūpasamo (saṅkhāra + ūpasamo)

appeasing of formations (formations + appeasing)

saṅkhataṃ, saṅkhatā, saṅkhatassa

formed

saṅkhatamaddhuvaṃ

(saṅkhataṃ + a + d + dhuvaṃ)

formed-uncertain

(formed + uncertain)

saṅkhāyasevī (saṅkhāya + sevī)

resorting to fully ending (fully ending + resorting)

saṅkhyaṃ

(see “saṅkhyaṃ nopeti vedagū”)

number [measure, amount]

saṅkhyaṃ nopeti vedagū

wise cannot be reckoned, wise are immeasurable [Arahant]

saṅkiyo

doubtful, suspected, anxious

saññamassā

restraint

saññino

perceptive

santacittaṃ (santa + cittaṃ), santacittā

peaceful minded (peaceful + mind) [Arahant]

santaṃ

peaceful

santatarasuttaṃ (santatara + suttaṃ)

progressively calmer sutta (progressively calmer + sutta)

santataro, santatarā

calmer

santavutti (santa + vutti)

peaceful conduct

santavuttimanuddhataṃ

(santa + vuttiṃ + an + uddhataṃ)

peaceful conduct, non-restless

(peaceful + conduct + non + restless) [Arahant]

anuddhataṃ can also be translated unconceited

santi, santiṃ

peace, having

santike, santikeva (santike + eva)

close, near, just near

santimevādhigacchatī

(santiṃ + eva + adhigacchatī)

only enter upon [realization] of peace

(peace + only + enter upon [realization] of)

santipadaṃ (santi + padaṃ), santipade

peaceful station (peaceful + station) [Nibbāna]

santipadamanuttaraṃ

(santi + padaṃ + an + uttaraṃ)

unsurpassed peaceful station

(peaceful + station + not + surpassed) [Nibbāna]

santiṭṭhati (saṃ + tiṭṭhati)

fully settled (fully + standing)

santo santipade rato

peaceful one delighting in peaceful station [Arahant]

santo, santā, sante

peaceful, saintly [Arahant]

sapariḷāhaṃ (sa + pariḷāhaṃ)

with burning (with + burning)

sappañño (sa + p + pañño)

with wisdom (with + wisdom) [wise]

sappatisso (sa + p + patisso)

reverential (with + reverence)

sappuriso (sad or sant + p + puriso)

good person (person of integrity) [Arahant]

sapubbācariyakāni

(sa + pubba + acariyakāni) (see pubbācariyā, pubbācariyāti)

with first teachers

(with + first + teachers)

sapubbadevatāni (sa + pubba + devatāni) (see pubbadevatā)

with first devatā (with + first + devatā)

saradasamaye (sarada + samaye)

in the fall season (fall + season/time)

sarakkhaso (sa + rakkhaso), sarakkhasoti, sarakkhasaṃ

with demon (with + demon)

saraṇaṃ

refuge

sarīrantimadhārina (sarīra + antima + dhārina)

bearers of the last body

(body + last + bearers) [Arahant]

saro

arrow

sāsanaṃ, sāsane

teaching

sasenaṃ (sa + senaṃ) (see savāhini)

with army (with + army)

sassamaṇabrāhmaṇiyā

(sa + samaṇa + brāhmaṇiyā)

with renunciates and brāhmaṇas

(with + renunciates + brāhmaṇas)

satādhipateyyā (sati + adhipateyyā), satādhipateyyānaṃ

reached mindfulness (mindfulness + reached) [Arahant]

sataṃ, sato, satimā, satīmataṃ, satimanto, satassa, satimantova (satimanto + va)

mindfulness, mindful,
mindful too (mindful + too) [Arahant]

sātarūpa (sāta + rūpa)

agreeable forms (agreeable + forms)

satataṃ

continuously

sātatikaṃ

persevere [Arahant]

sati

there being, mindfulness

satta, sattamaṃ, sattannaṃ

seven, seventh

sattakkhattuṃ (satta + k + khattuṃ)

seven lives [seven times]

sattaratanasamannāgato

(satta + ratana + samannāgato)

possessing seven jewels

(seven + jewels + possessing)

sattasaṇḍaṃ (satta + saṇḍaṃ)

teeming with beings (beings + teeming)

literally grove of beings see THIG V261 vanasaṇḍacārinī

sattasaṅgappahīnassa

(satta + saṅga + p + pahīnassa)

abandoning seven attachments

(seven + attachment + abandoning)

satta can also mean beings here – see endnote on T217

sattavīsatisaṅgahāti

(satta + vīsati + saṅgahā + iti)

collection of twenty-seven

(seven + twenty + collection + this)

sattavisekanipātaṃ

(satta + vis + eka + nipātaṃ)

twenty-seven in the first chapter

(seven + twenty + first + chapter)

sātthaṃ (sa + atthaṃ)

with meaning (with + meaning)

satthavāhātipi (satthavāhā + ti + pi), satthavāhena

caravan leader (caravan leader + is + too),
by caravan leader [Arahant]

satthu, satthā, satthuno,
satthārotipi (satthāro + ti + pi)

teacher,
teacher (teacher + is + too) [Arahant]

satthusāsanakārino

(satthu + sāsana + kārino)

doer of the teacher’s teaching

(teacher + teaching + doer) [Arahant]

sattimāni (satta + imāni), sattimānidha

these seven (seven + these)

satto, satta, sattā (plural), satte, sattehi

being

sauddesaṃ (sa + uddesaṃ)

with explanation (with + explanation)

saūmibhayaṃ (sa + ūmi + bhayaṃ) (see ūmibhaya)

with fear of waves (with + waves + fear)

saūmiṃ (sa + ūmiṃ), saūmi

with waves (with + waves)

saupādisesā

(sa + upādi + sesā)

with residue of possession

(with + possession + residue)

[with substratum left]

saupāyāsaṃ (sa + upāyāsaṃ)

with despair (with + despair)

savāhananti (sa + vāhananti)

with vehicle/mount (with + vehicle/mount)

savāhini (sa + vāhini) (see sasenaṃ)

with army (with + army)

sāvakasaṅgho (sāvaka + saṅgho)

assembly of disciples (disciples + assembly)

sāvako

disciple

savanampahaṃ (savanaṃ + pi + ahaṃ)

listening too I (listening + too + I)

sāvaṭṭaṃ (sa + āvaṭṭaṃ), sāvaṭṭo, sāvaṭṭoti

with whirlpool (with + whirlpool)

savīciṃ (sa + vīciṃ)

with hurricane waves (with + hurricane waves)

savidhātaṃ

likely an error – sutta 28 (should be savighātaṃ)

savighātaṃ (sa + vighātaṃ)

with vexation (with + vexation)

translated as destructive in THIG

sayaṃ, saye

by self

sayanāsanaṃ (sayana + āsanaṃ)

bed (sleeping + seat)

sayanena, sayānassa, sayānopi

sleeping, lying down

sedā (see kacchehi sedā muccanti)

sweat

sekhaduve (sekha + duve)

two trainings (trainings + two)

sekho, sekhassa, sekkhā

trainee

sele

rock

senaṃ

army

senāsanahetu (senāsanaṃ + hetu)

for cause of dwelling (dwelling + cause)

senāsanamārabbha

(senāsanaṃ + ārabbha)

concerned about dwelling

(dwelling + concerned)

senāsanānaṃ

for/of dwelling

seṭṭho, seṭṭhā

best

sevamānaṃ, sevamāno

resorting

sevato, seveyya

resorts, should resort

seyyathāpi

just as

seyyathidaṃ (seyyatha + idaṃ), seyyathīdaṃ

namely this (namely + this)

seyyāvasathapadīpeyyaṃ

(seyyāvasatha + padīpeyyaṃ)

bedding-lodging-lamps

(bedding and lodging + lamps)

seyyo

better

sīde, sīdati

sinks

sīho

lion

sikkhā, sikkhataṃ, sikkhati, sikkhatoti, sikkhatha, sikkheyya

training, trains, trainee

sikkhamānaṃ, sikkhamānassa, sikkhamānāya

desirous of training [Arahant]

sikkhānisaṃsā

(sikkhā + ānisaṃsā), sikkhānisaṃsānaṃ

benefits of the training

(training + profits/merits/good results)

sikkhānisaṃsasuttaṃ

(sikkhā + ānisaṃsa + suttaṃ)

benefits of the training sutta

(training + profits + sutta)

sikkhāpadesu (sikkhā + padesu)

precepts (training + steps)

sikkheyya

should train

sīlakkhandho (sīla + k + khandho), sīlakkhandhena

aggregate of virtue (virtue + aggregate)

sīlaṃ, sīlena

virtue, with virtue (also conduct)

sīlamayaṃ (sīlaṃ + ayaṃ)

this virtue (virtue + this)

sīlasampannā (sīla + sampannā)

endowed with virtues (virtues + endowed) [Arahant]

sīlasampannasuttaṃ

(sīla + sampannā + suttaṃ)

endowed with virtues sutta

(virtues + endowed + sutta)

sīlavanto (sīla + vanto), sīlavā

virtuous (virtues + having)

sīlavatūpapanno

(sīla + vata + upapanno)

virtues-practices arisen

(virtues + practices + arisen)

siṅgī

quarrelsome [horned]

sīti

cool

sītībhavissanti (sītī + bhavissanti)

will become cool (cool + will become)

siyā

be, exist, is, has

soceyyasampannaṃ

(soceyya + sampannaṃ)

endowed with purity

(purity + endowed) [Arahant]

soceyyasuttaṃ (soceyya + suttaṃ)

purity sutta (purity + sutta)

soci, soceyyāni, soceyyānī

purity

sokāvatiṇṇaṃ (soka + avatiṇṇaṃ)

affected with sorrow (sorrow + affected with)

sokehi

with sorrow

soḷasiṃ

sixteenth

somaṃ (so + imaṃ)

he here (he + here)

somanassasuttaṃ

(somanassaṃ + suttaṃ)

mental happiness sutta

(happy mind + sutta)

somanassena

mental happiness

soṇasiṅgālā (soṇa + siṅgālā), soṇasigālā

dogs-jackals (dogs + jackals)

sopapajjatī (so + upapajjatī)

he arises (he + arises)

sopi (so + api)

he too (he + too)

sotaṃ, soto, sotena

current

sotañca (sotaṃ + ca)

ear too (ear + too)

subhāvitā (su + bhāvitā), subhāvitassa

well-developed (well + developed)

subhāya

by beautiful

subhikkhavāco

(su + bhikkha + vāco)

is said to be one with plenty requisites

(well + requisites + said to be)

sucaritāni (su + caritāni), sucaritānī (plural)

good conduct (good + conduct)

sucaritasuttaṃ (su + carita + suttaṃ)

good conduct sutta (good + conduct + sutta)

suciṃ, suci

pure

sudaṃ

pleonastic particle [in this way, just, is, was, has been]

sudesitaṃ (su + desitaṃ)

well-preached (well + preached)

sugataṃ (su + gataṃ), sugato, sugatassa

Well-gone One (well + gone) [Lord Buddha]

sugatigamanasaṅkhātaṃ

(su + gati + gamana + saṅkhātaṃ)

named leading to good destination

(good + destination + leading + formation)

sugatigāminaṃ

(su + gati + gāminaṃ)

leading to good destination

(good + destination + leading)

sugatiṃ (su + gatiṃ), suggati, sugate

good destination (good + destination)

suguttānidha (su + guttāṃ + idha)

well-guarded here (well + guarded + here)

sukhadukkhaṃ (sukhaṃ + dukkhaṃ)

happiness-suffering (happiness + suffering)

sukhaṃ, sukho, sukhā, sukhāni, sukhāya, sukhe

happiness

sukhapatthanāsuttaṃ

(sukha + patthanā + suttaṃ)

aspiring for happiness sutta

(happiness + aspiring + sutta)

sukhasamuddaye (sukha + samuddaye), sukhasamudraye

arising of happiness (happiness + arising)

sukhasomanassabahulo

(sukha + somanassa + bahulo)

much happiness and mental happiness

(happiness + mental happiness + much)

sukhassetaṃ (sukhassa + etaṃ)

for this happiness (for happiness + this)

sukhavihārasuttaṃ

(sukha + vihāraṃ + suttaṃ)

dwelling with happiness sutta

(happiness + dwelling + sutta)

sukhudrayaṃ (sukha + udrayaṃ)

causing happiness (causing + happiness)

sukhumaṃ

subtle, delicate

sukkā

pure, white, bright

sukkadhammasuttaṃ

(sukka + dhamma + suttaṃ)

bright Dhamma sutta

(bright + Dhamma + sutta)

sukkamūlā (sukka + mūlā)

root of brightness (brightness + root)

sulabhañca (su + labhaṃ + ca), sulabhāni, sulabhena

easily gained too (easily + gained + too)

sulabhasuttaṃ (su + labha + suttaṃ)

easily gainable sutta (easily + gainable + sutta)

suladdhalābhaṃ (su + laddha + lābhaṃ)

well-gained gains (well + gained + gains)

suladdhalābhasaṅkhātaṃ

(su + laddha + lābha + saṅkhātaṃ)

named well-gained gains

(well + gained + gains + formation)

sumedho

intelligent [Lord Buddha]

suṇanti

listen

suṇāthetaṃ (suṇātha + etaṃ)

should listen to this (should listen + this)

suññāgārānaṃ (suñña + agārānaṃ)

of empty places (empty + homes)

suññaṃ

empty

suparihīnā (su + pari + hīnā)

well-devoid

(well + completely + devoid)

suppatiṭṭhitasaṅkhāta

(su + p + patiṭṭhita + saṅkhāta)

named well-established

(well + established + formation)

suppatiṭṭhito (su + p + patiṭṭhito), sūpaṭṭhitā, sūpaṭṭhititāya

well-established (well + established)

suppavedite (su + p + pavedite)

well-spoken (well + spoken)

surabhi

fragrant

surāmerayamajjapamādaṭṭhānā

(surā + meraya + majja + pamādaṭṭhānā)

liquors, spirits, wines, intoxicants

(liquors + spirits + wines + intoxicants)

Fifth of the five precepts is to abstain from this.

susamāhitā (su + samāhitā)

well restrained (well + restrained)

sutaṃ, sutanti (sutaṃ + ti), sutvā, suttā

heard, hear, having heard

suttāni

suttā

suttantā

end of suttā

suttasaṅgaho (sutta + saṅgaho)

sutta collection (sutta + collection)

suvaṇṇe (su + vaṇṇe)

attractive [good + complexion], beautiful

suvimuttacitto (su + vi + mutta + citto)

very fully-freed mind (very + fully + freed + mind)

syāmapotthake (syāma + potthake)

in Thai book (Thai + in book)

tā

due to, that, those

tacasāraṃva (tacasāraṃ + va)

like bamboo (bamboo + like)

tadā

then, as that time

tadabhinandituṃ (tada + abhinandituṃ)

that to be pleased (that to be + well-pleased)

tadamināpi

that by this

tadevāhaṃ (tada + eva + ahaṃ)

then I (then + I)

tādino, tādinā, tādisaṃ, tādiso, tādisako

thus one, such one [Arahant]

tadubhayaṃ (taṃ + ubhayaṃ), tadubhayena

such both (such + both)

tagarañca (tagaraṃ + ca)

fragrance too (fragrance + too)

tālapakkaṃva (tāla + pakkaṃ + va)

like palm fruit (palm + fruit + like)

taṃ, tañca (taṃ + ca), tañce (taṃ + ce), tamahaṃ (taṃ + ahaṃ)

you, you too, them (them + I), that too

tamagataṃ (tama + gataṃ)

darkness (darkness + going)

tamāhu (taṃ + āhu)

they said (they + said)

tamaṃ, tamo, tama

darkness

tamenaṃ (taṃ + enaṃ)

that this (that + this)

tameva (taṃ + eva),
tamevāhaṃ (taṃ + eva + ahaṃ)

that too (that + too)

that + too I (that + too + I)

tamhā

his

tamhi

in him

tamokhandhaṃ (tamo + khandhaṃ), tamokkhandhaṃ

aggregate of darkness (darkness + aggregate)

refers to ignorance

tamonudaṃ, tamonudātipi

(tamo + nudā + ti + pi)

dispeller of darkness, dispelling darkness (darkness + dispeller + is + too) [Arahant]

taṇhādutiyo (taṇhā + dutiyo)

craving as shadow (craving + shadow)

taṇhakkhayavimuttino

(taṇha + k + khaya + vi + muttino)

fully-freed by ending of craving

(craving + ending + well + freed)

taṇhakkhayo (taṇha + k + khayo), taṇhakkhaye

ending of craving (craving + ending)

taṇhaṃ, taṇhā, taṇhāto,
taṇhāyetaṃ (taṇhāya + etaṃ)

craving,
this craving (craving + this)

taṇhāsaṃyojanaṃ (taṇhā + saṃyojanaṃ), taṇhāsaṃyojanena

fetter of craving (craving + fetter),
by fetter of craving

taṇhāsaṃyojanasuttaṃ

(taṇhā + saṃyojanaṃ + suttaṃ)

fetter of craving sutta

(craving + fetter + sutta)

taṇhāsuttaṃ (taṇhā + suttaṃ)

craving sutta (craving + sutta)

taṇhāyogena (taṇhā + yogena)

by bond of craving (craving + bond)

tañhi

that [ground]

taṇhuppādā (taṇhā + uppādā)

arising of craving (craving + arising)

taṇhuppādasuttaṃ

(taṇhā + uppādā +suttaṃ)

arising of craving sutta

(craving + arising + sutta)

tāni (see etāhi, etāni)

these, them, those

tanū, tanu

thin, slender

tapanīyā

to be tormented

tapanīyasuttaṃ (tapanīya + suttaṃ)

torment sutta (torment + sutta)

tapate

bright

tappeti

satisfying

tāragaṇāva (tāra + gaṇā + va)

all stars (stars + all) literally assembly of stars

tārakarūpānaṃ (tāraka + rūpānaṃ)

star (star + forms)

tārayataṃ

crossed-over ones

tasaṃ

mobile

tasmā

therefore

tasmātiha (tasmā + iti + iha)

therefore, because of this (because + of + this)

tasmiṃ (see etasmiṃ)

that

tassa

his

tassanvayo (tassa + anvayo)

followed (that + followed)

tasseva (tassa + eva)

like him (like + him)

tassuddānaṃ (tassa + uddānaṃ)

therefore said [contents]

tathā

so, thus, like

tathāgataṃ, tathāgato, tathāgatoti, tathāgatena, tathāgatassa,
tathāgatassetaṃ (tathāgatassa + etaṃ)

Untranslated [thus come or thus gone]

[Arahant]

tathāgatappavedite (tathāgata + p + pavedite)

spoken by Lord Buddha (Lord Buddha + spoken)

tathāgatasāvakasaṅgho

(tathāgata + sāvaka + saṅgho)

Lord Buddha’s assembly of disciples

(Lord Buddha + disciples + assembly)

tathākārī (tathā + kārī)

so he does (so + does) [Lord Buddha]

tathārūpe (tathā + rūpe)

like that (that + form)

tathāvādī (tathā + vādī)

so he says (so + says) [Lord Buddha]

tathāvidho (tathā + vidho), tathāvidha

that way (that + way)

tatheva (tatha + eva)

so like

tathūpamaṃ (tatha + ūpamaṃ),
tathūpamāhaṃ (tatha + ūpamaṃ + ahaṃ)

this simile (this + simile),
this is the simile for me (this + simile + I)

tatiyaṃ, tatiyo, tatiyā

third

tatiyavaggo (tatiya + vaggo)

third section (third + section)

tato, tatopi (tato + api)

because of that, from there, from that, thence, therefore, thereupon

tatra, tattha

there, therein, therefrom

tatrāpāsiṃ (tatra + api + āsiṃ)

there too I was (there + too + I was)

tattha tattha

step-by-step

tatthetaṃ (tattha + etaṃ)

there this (there + this)

tatto

scorching, glowing, heated

tāya

with/by her

tayo, tehi, tīhi, tīṇi, tisso, tiṇṇaṃ, tissopi (tisso + api)

three, three too (three + too)

tayome (tayo + ime)

these three (three + these)

te

they, them, those

tena

on account of

terasa, terasāti, terasamaṃ

thirteen

tesaṃ

theirs, for them

tevijjaṃ, tevijjo

triple-knowledge bearer [Arahant]

tevijjasuttaṃ (tevijja + suttaṃ)

triple-knowledge sutta (triple-knowledge + sutta)

thaddhā (see atthaddhā)

obdurate {non-sensible]

thalaṃ, thale

land

ṭhānaṃ

state, place

thanayitvā

having thundered

ṭhānesu

place, cause

thāvaraṃ

immobile

thīnamiddhabahulo

(thīna + middha + bahulo)

much sloth-torpor

(sloth + torpor + much)

thinamiddhaṃ (thīnaṃ + middhaṃ)

sloth-torpor (sloth + torpor)

ṭhito, ṭhitoti, ṭhitopi, ṭhitassa

standing, stood

ti

so, it is

tibbasārāgo (tibba + sā + rāgo)

with intense lust (intense + with + lust)

tikanipāto (tika + nipāto)

third section (third section)

tiṃsampi (tiṃsaṃ + pi)

thirty too (thirty + too)

tīṇimāni (tīṇi + imāni)

these three (three + these)

tiṇṇo

crossed-over [Arahant]

tiracchānañca (tiracchānaṃ + ca)

animal too (animal + too)

tīre

[river]bank

tiriyaṃ

across

tiṭṭhaṃ, tiṭṭhe, tiṭṭhati, tiṭṭheyya

stands, would stand

tiṭṭhanteva (tiṭṭhantā + eva)

standing thus (standing + so)

tumhākaṃ

to you

tumhe, tumhepi

you, even you

tuṭṭho, tuṭṭhassa

content

tvaṃ

you

tvevidaṃ (tu + eva + idaṃ)

this here itself

ubhatopadittaṃ (ubhato + padittaṃ)

burning at both ends (both + burning)

ubhayatthasuttaṃ

(ubhaya + attha + suttaṃ)

both benefits sutta

(both + benefits + sutta)

ubho, ubhopi

both, even both

ucchādanena

anointing [massaging, rubbing]

ucchijjati (see acchecchi, acchejji, acchijji, chijjati)

annihilate [cease]

uda

or

udabindūva (uda + bindu + iva)

like a water drop (water + drop + like)

udadhi

ocean

udapādiṃ, udapādi, udapajjatha

arose, arises, should arise

udayabbayaṃ (udaya + v + vayaṃ)

arising-passing (arising + passing)

uddhaccakukkuccaṃ

(uddhaccaṃ + kukkuccaṃ)

restlessness-remorse

(restlessness + remorse)

uddhaṃ

upwards, high

uddhaṃ tiriyaṃ apācīnaṃ

upwards + across + downwards

uddhato

restless can also be translated conceited

udīrito

uttered, spoken

ujumaggānusārino (uju + magga + anusārino)

straight path follower (straight + path + follower)

ukkādhārātipi (ukkā + dhārā + ti + api)

fire-brand bearer (fire-brand + bearer + is + too) [Arahant]

ūmibhaya (ūmi + bhaya) (see saūmibhayaṃ)

fear of waves (waves + fear)

unnaḷā

puffed-up, vain

upaccagāti, upaccagunti

overcome

upādānakkhayārāmaṃ

(upādāna + k + khayā + rāmaṃ)

fond of ending of clinging

(clinging + ending + fond) [Arahant]

upādāya, upādāyā

clinging

upadhī, upadhīsu

possessions

upadhikkhayaṃ (upadhi + khayaṃ)

ending of possessions (possessions + ending) [Nibbāna]

upadhippaṭinissaggaṃ

(upadhi + p + paṭinissaggaṃ)

renouncing possessions

(possessions + renouncing) [Arahant]

upadhisaṅkhaye

(upadhi + saṃ + khaye)

full ending of possessions

(possessions + full + ending) [Nibbāna]

upādisesā (upādi + sesā), upādisese

residue of possession (possession + residue)

[with substratum left]

upalepabhayā (upalepa + bhayā), upalimpabhayā

fearful of defilement (defilement + fearful) [Arahant]

upamā

simile

upanayhati

touching, contacting

upapajjatīti

arises

upapannā, upapajjāmi, upapajjatī, upapajjantī, upapajjeyya, upapajjare, upapajjamāne, upapajjissāmīti

arise, have arisen

upaparikkhasuttaṃ (upaparikkha + suttaṃ)

examination sutta (examination + sutta)

upaparikkhato, upaparikkhayā, upaparikkheyya

examined

uparujjhati

block, hinder

upāsakā

lay devotees

upasampajja

having appeased

upasaṅkamanampahaṃ

(upasaṅkamanaṃ + pi + ahaṃ)

approaching too I

(approaching + too + I)

upaṭṭhitā (see patiṭṭhitā)

established

upaṭṭhitassati

(upaṭṭhita + sati)

established mindfulness

(established + mindfulness) [Arahant]

upavādakā

fault-finder

upāyāsehi

despair

upekkhako

equanimous

upeti

approached

uppādo, uppanno, uppannā, upenti, uppatti, upapatti, uppajjanti, uppajjantūti, uppajjati, uppajjatī, uppajjamāno, uppajjamānā, uppādayaṃ

arisen, arising, arise, take it up

uttamapuriso (uttama + puriso)

best man (best + man) [Arahant]

uttamatthassa (uttama + atthassa)

for highest goal (highest + for goal)

uttarikaraṇīye (uttari + karaṇīye)

higher duty (further + to be done)

uttariṃ, uttari

higher

uttaro

north

uṭṭhānādhigataṃ (uṭṭhānā + adhigataṃ)

realized by energy (energetically + entered upon)

vā, vātha

or, or then

vacanaṃ, vācaṃ, vācañca (vācaṃ + ca), vācāya, vācāhi

word, verbally, words, word too (word + too)

vācāsuciṃ (vācā + suciṃ), vacīsuciṃ

verbal purity (verbal + purity)

vacīduccaritaṃ (vacī + du + c + caritaṃ), vacīduccaritāni, vacīduccaritena

verbal misconduct (verbal + bad + conduct)

vacīmoneyyaṃ (vacī + moneyyaṃ)

verbal silence (verbal + silent sage)

vacīmuniṃ (vacī + muniṃ)

verbally silent sage (verbally + silent sage)

vacīsoceyyaṃ (vacī + soceyyaṃ)

verbal purification (verbal + purification)

vacīsucaritaṃ (vacī + su + caritaṃ), vacīsucaritena

verbal good conduct (verbal + good + conduct)

vadāmi, vadāmī, vadeyya

say, should say, spoke

vadaññū

easily spoken to, addressable, liberal, bountiful, kind, giving ear to supplications

vaḍḍhayanti

increase

vādo, vādena

words [to say]

vaggamāhu (vaggaṃ + āhu)

section (section + said)

vaggārāmo (vagga + rāmo)

fond of division (section + fond)

vaggo

section

vājapeyyaṃ

Vājapeyya sacrifice, a sacrifice in which Soma (Vāja) is drunk (commentary states that in this seventeen animals are offered seventeen times)

vaje

escaped

vajjesu

in blamable

vanatho

defilements literally undergrowth

vaṇibbakayācakānaṃ

(vaṇibbaka + yācakānaṃ)

travelling salesmen, beggars

(travelling salesmen + beggars)

vanibbake

those in need (travelling salesmen)

vaṇṇo

color, beauty, class

vāpi (va + api)

or else (or + else)

vārinā

with water

varo

highest

vasavattī, vasavattino

(see paranimmitavasavattino)

[heaven of devā] wielding control

vasimaṃ

dwelt (translated as dwelling)

vassāni, vassānaṃ

years literally rains

vata

verily

vatthaṃ, vatthena, vatthāni

clothing

vaṭṭupacchedo

(vaṭṭa + upacchedo)

cutting-off the round of existences

(round + cut-off)

vāyāmo, vāyameyya

effort

vāyanti

smelling

ve

certainly

vedagū, vedaguno

reached end of knowledge literally beyond the Vedā [Arahant]

vedanā, vedanānaṃ,
vedanānañca (vedanānaṃ + ca)

feelings,
feelings too (feelings + too)

vepullaṃ

abundance

vepullo, vepullapabbataṃ

(vepulla + pabbataṃ)

Vepulla mountain (Vepulla + mountain) one of the five mountains surrounding Rājagaha, the others being Gijjhakūṭa, Vebhāra, Pānḍava, and Isigili

verabhayātītaṃ (vera + bhaya + atītaṃ)

beyond enmity and fear (enmity + fear + passed)

veraṃ

enmity

veyyākaraṇāya

explaining [grammar]

vibbhantacitto (vibbhanta + citto)

scattered mind (confused + mind)

vibhavaṃ (vi + bhavaṃ), vibhavā

not becoming (not + becoming)

vibhavataṇhā

(vi + bhava + taṇhā)

craving for not becoming

(not + becoming + craving)

vicarasi

walking

vicāritāni

dwelling in thinking

vicikiccā, vicikicchā

skeptical doubt

viddhe vigatavalāhake deve

clear sky without a cloud

viditaṃ, viditvā

known, having known

vidū

knower

vigataṃ, vigato, vigatā

gone, without

vighātapakkhiko (vighāta + pakkhiko), vighātapakkhikā

siding with destruction

(destruction + on side of)

vighāto, vighātavā

destructive

vihanti, vihane

destroy

viharataṃ, viharato, viharati, viharanti, vihārī, viharantī, viharataṃ, viharatha, vihareyya

dwelling, dwell, dwelt

vihārimātāpiṃ (vihāriṃ + ātāpiṃ)

dwells ardently (dwells + ardently)

vihato (vi + hato), vihatā

fully destroyed (fully + destroyed)

vihiṃsati

violence

vihiṃsāvitakko (vihiṃsā + vitakko)

thought of violence (violence + thought)

vijānataṃ (vi + jānataṃ)

full knower (full + knower) [Arahant]

vijitasaṅgāmaṃ (vijita + saṅgāmaṃ), vijitasaṅgāmo

having won battle (won + battle) [Arahant]

vijitāvī, vijitvā

winner, having won [Arahant]

vijjācaraṇasampanno

(vijjā + ācāraṇa + sampanno)

endowed with knowledge and conduct

(knowledge + conduct + endowed) [Lord Buddha]

vijjaṃ, vijjā, vijjāhi

knowledge

vijjāsuttaṃ (vijjā + suttaṃ)

knowledge sutta (knowledge + sutta)

vijjati, vijjatī

seen

vikampati (vi + kampati)

fully wavering (fully + wavering)

vikkhīṇo (vi + k + khīṇo)

fully ended (fully + ended)

vimaṃsati

investigates, considers

vimokkho (vi + mokkho), vimokkhena

fully freed (fully + freed), full-freedom [Arahant]

vimuccathā

should be fully freed

vimuttacittā (vi + mutta + cittā)

fully-freed mind (well + freed + mind)

vimuttaṃ, vimutto, vimuttā, vimuttassa, vimuttīti, vimuttiyā, vimuccati, vimuccanti

fully-freed, was fully-freed, full-freedom [Arahant]

vimuttikkhandho (vimutti + k + khandho)

aggregate of full-freedom (freedom + aggregate) [Nibbāna]

vimuttiñāṇadassanakkhandho

(vimutti + ñāṇa + dassana + k + khandho)

aggregate of knowledge and vision of full-freedom

(freedom + knowledge + vision + aggregate)

vimuttiñāṇadassanasampannā

(vimutti + ñāṇa + dassana + sampannā)

endowed with freedom knowledge and vision

(freedom + knowledge + vision + endowed) [Arahant]

vimuttiñāṇamuttamaṃ

(vimutti + ñāṇaṃ + uttamaṃ)

best freedom knowledge

(freedom + knowledge + best)

vimuttisampannā

endowed with full-freedom [Arahant]

vimuttisārā (vimutti + sārā), vimuttisārānaṃ

essence of full-freedom (essence + full-freedom)

vinassati (vi + nassati), vinasseyyā (see nassati)

fully perished (fully + perished)

vineyya (see pipāsavinayo)

to be expelled

vinipātaṃ

lower realm

viññāṇaṃ, viññāṇañca (viññāṇaṃ + ca), viññāṇe

consciousness, consciousness too, in consciousness

viññāpakā, viññāpanāya

instructor, to be instructed [Arahant]

viññātaṃ

understood

viññū

wise, intelligent, understanding [Arahant]

vinodeti

banishes

vipākaṃ, vipāko

result

vipariṇāmadhammā

(vipariṇāma + dhammā)

changing nature

(changing + nature)

vipassino, vipassanāya, vipassanti

insight-seer, sees with insight

vippamutto (vi + p + pamutto)

fully freed (fully + freed) [Arahant]

vippasanno (vi + p + pasanno), vippasannassa, vippasannena

very happy [very + happy) [Arahant]

virāgadhammaṃ, virāgunaṃ

subject to dissolution [fading away]

virāgo, virāge, virāgāya, virāgikaṃ

lustlessness

virāgūpasame (virāga + ūpasame)

lustless-appeased (lustless + appeased) [Arahant]

virajaṃ (vi + rajaṃ)

dustless (without + dust) [Nibbāna]

virājayaṃ, virājitā

fully removed

virajjatha

should be dispassionate

virattacittāse

(viratta + cittāse)

with dispassionate mind

(dispassionate + mind)

vīriyaṃ

energy

vīriyārambhassetaṃ

(vīriya + ārambhassa + etaṃ)

this is energetic

(energy + beginning + this)

virocati (vi + rocati), virocatī, virocare

brilliant

virūḷhabrahmacariyā

(virūḷha + brahmacariyā)

growing in the holy life

(growing in + holy life) [Arahant]

virūḷhiṃ, virūhanti (see rūhati)

growth, growing

visakumbhena (visa + kumbhena)

by poison-pot (poison + pot)

visaṃyutto (vi + saṃyutto)

unyoked (not + yoked) [Arahant]

visantaraṃ (visaṃ + taraṃ), vesantaraṃ, vissantaraṃ

crossed-over poison (poison + crossed-over) [Arahant]

vīsati, vīsampi (vīsaṃ + api)

twenty, twenty too (twenty + too)

visesādhigamena (visesa + adhigamena)

thru special attainment (special + thru attainment)

vissuto

renowned

visuddhena (vi + suddhena)

purified (fully + clean)

visujjhati (vi + sujjhati)

cleansing (full + cleansing)

vītagedhassa (vīta + gedhassa)

greed-less (without + greed) [Arahant]

vitakkaṃ, vitakko, vitakkā (singular), vitakke, vitakkāni (plural)

thought

vitakkāsakkārasadda

(vitakkā + sakkāra + sadda)

thoughts, hospitality, words (thoughts + hospitality + words)

vitakkasuttaṃ (vitakka + suttaṃ)

thoughts sutta (thoughts + sutta)

vitakkayamāno

thinking

vitakkaye, vitakketi, vitakkāsayā

thinking

vitakkūpasame (vitakka + ūpasame), vitakkūpasamena

appeasing the thoughts (thoughts + appeasing)

vītamaccharā (vīta + maccharā)

miserliness-less (without + miserliness) [Arahant]

vītasāradaṃ (vīta + sāradaṃ)

foolishness-less (without + foolishness) [wise] [Arahant]

vītataṇho (vīta + taṇho), vītataṇhā

craving-less (without + craving) [Arahant]

vitiṇṇaparalokassa

(vi + tiṇṇa + paralokassa)

abandoning concern for next world

(fully + cross-over + next world)

vittalābhañca (vitta + lābhaṃ + ca)

wealth and gain too (wealth + gain + too)

vivāhe

in marriage

vivaṭṭakappe (vivaṭṭa + kappe)

dissolving eons (dissolving + eons)

vivaṭṭamāne

during dissolving, while dissolving

vivattayi, vāvattayi

destroys, devolves

viveko

detachment

vo, vuccati, vuccatī, vuccanti, vuccantī, vuttaṃ, vutto, vutte, vuccare

say, said

vokkantā

entered, fell into, turned aside, deviated from

vosānaṃ (see abhiññāvosito)

attainment, perfection

vuccatīti (vuccatī + ti)

is said to be (said + is)

vuddhiṃ

increase

vūpasammati (va + upasammati)

and is appeased (and + appeased)

vūsitabrahmacariyo

(vūsita + brahmacariyo)

lived the holy-life

(lived + holy-life) [Arahant]

vusitavā

having lived the holy-life

vussati

has been lived, has been dwelt

vuttamarahatāti (vuttaṃ + arahatā + iti)

said by the Arahant

vuttañhetaṃ (vuttaṃ + hi + etaṃ)

this was said (said + this)

vuṭṭhīva (vuṭṭhī + iva)

like rain (rain + like)

yā, yāni

whatever

yācayogo

generous [Lord Buddha]

yadā

when

yadeva (yad + eva)

[who, what, which] + [so, even, just, like]

yadi

if

yadidaṃ (yad + idaṃ)

namely

yādisaṃ

which like, what like, whichever, whoever, how much

yāgā, yāgānaṃ, yajetha [Sanskrit: yagna]

sacrifice, to sacrifice

yajamānānupariyagā

(yajamānā + anu + pari + yagā)

going around performing the sacrifice

(performing + going + around + sacrifice)

yaṃ

this, whatever

yamāhu (yam + āhu)

which is said (which is + said)

yamhi

in which

yamidaṃ (yaṃ + idaṃ)

[which, whatever, because of] this

yānaṃ

transportation [vehicle]

yañca (yaṃ + ca), yañce (yaṃ + ce)

and [which, whatever, because of]

yañcaññaṃ (yaṃ + ca + aññaṃ)

and [which, whatever, because of] others

yasmā

because of which

yasmiṃ

in which

yaso, yasasā

reputed, reputation

yassa (masculine)

whose [who]

yataṃ, yatamenaṃ

controlled

yathā, yathāssa, yathāpi (yathā + api)

as, as too (as + too), as if, like

yathābhataṃ

as if carried there

yathābhūtaṃ (yathā + bhūtaṃ), yathābhūte

as it is (as + it is)

yathāhaṃ (yathā + ahaṃ)

as I (as + I)

yathākāmakaraṇīyo (yathā + kāma + karaṇīyo)

to be done with as desired (as + desired + done)

yathākammūpage

(yathā + kamma + upage)

come into being according to their kamma

([as, like, after] + kamma + come into being)

yathākārī (yathā + kārī)

as he does (as + does) [Lord Buddha]

yathātathaṃ (yathā + tathaṃ)

like/as so (like/as + so) [according to truth]

yathāvādī (yathā + vādī)

as he says (as + says) [Lord Buddha]

yāthāvanti (yāthā + vanti)

one who is like/as so (like/as + is)

yathāvuttaṃ (yathā + vuttaṃ)

as said (as + said)

yathāyaṃ (yathā + ayaṃ)

like/as this (like/as + this)

yathayidaṃ (yatha + yidaṃ), yathāyidaṃ

as this (just + this), as follows (as + follows)

yato

from what, from whom, inasmuch as, since, because, from the time when

yattha

where

yāvajīvaṃ (yāva + jīvaṃ)

as long as life lasts (as long as + life lasts)

yāvañca (yāvaṃ + ca)

and that (that + and), as far as

yāvatā

as far as, like as, in comparison with, regarding, because

yāyaṃ (feminine), yāya (feminine)

in [who, what, which]

ye

those

yena

because of which, which

yenāhaṃ (yena + ahaṃ)

because of which I

yenevaṃ (yena + evaṃ), yeneva

with which

yepassa

what is seen

yesaṃ, yesañca

to/of [who, what, which]

yeva

even, just, also

yo

he

yogā

bonds

yogakkhemaṃ (yoga + k + khemam),
yogakkhemā, yogakkhemassa, yogakkhemato

refuge from bonds (bonds + refuge) [Nibbāna]

yogamāyanti (yogaṃ + āyanti)

come to bond (bond + come under)

yogātigo (yogā + atigo)

surmounting bonds (bonds + surmounting)

yogayuttā (yoga + yuttā)

yoked by bonds (bonds + yoked)

yojanasate (yojana + sate)

hundred yojana (yojana + hundred)

yoni, yoniso, yonissa

appropriately

yoniyo

births

yopi

whoever

yovedi (yo + vedi)

who remembered

yuttā, yuttataraṃ

yoked, more yoked

List of Books by Bhikkhu Mahinda (Anāgārika Mahendra)

1. Udānapāḷi – Book of Inspired Utterances

2. Itivuttakapāḷi – Book of This Was Said

3. Theragāthāpāḷi – Book of Verses of Elder Bhikkhus

4. Therīgāthāpāḷi – Book of Verses of Elder Bhikkhunis

5. Cariyāpiṭakapāḷi – Book of Basket of Conduct

6. Theravāda Buddhism and Vegetarianism: A Review and Study Guide

All these books are available in various formats on both Learnbuddhism.org as well as Learn Buddhism App (see next page).

Learn Buddhism App

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Notes

[←1]

Pāḷi text of the Itivuttakapāḷi and Itivuttaka-Aṭṭhakathā (Commentary) is from “Chaṭṭha Saṅgāyanā Tipiṭaka 4.0.0.15 Electronic Edition” © 1995 Vipassana Research Institute. Source text of only Itivuttakapāḷi is provided in this book. Pāḷi words in square brackets [] [BLUE in the online edition] are the alternate readings across various recensions as in the CST source. The following abbreviations are used to refer to different recensions of the Tipiṭaka:

1. sī.             =       Sri Lankan
2. syā.       =       Thai
3. pī.             =       Pāḷi Text Society
4. ka., kaṃ.      =       Cambodian

Translations in the endnotes and appendices are from the sources as indicated.

[←2]

See Appendices 1 and 2 for the genesis of this book and the major characters therein.

[←3]

This and the next 5 suttā [1 thru 6 inclusive] are modeled after the same template. Also, V1 = V10. The verses of suttā 1 thru 6 inclusive are identical with the corresponding verses of suttā 9 thru 13 inclusive, respectively.

[←4]

“Don’t come again” (punāyanti) refers to the fruit of Non-returnership, the third level of awakening. On the bad destinations, and the levels of awakenings, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←5]

V2 = V11.

[←6]

V3 = V12.

[←7]

V4 = V13.

[←8]

V5 = V14. NDB 9.62 translates makkhaṃ as denigration and both ITI-I and ITI-T translate it as contempt but I render it as mercilessness. Sutta 87 states that thoughts of violence (=mercilessness) are one of the three thoughts that are blinding and not conducive to Nibbāna.

[←9]

The All referred to in this sutta is defined and expanded in CDB 35.23 as the six senses and their respective objects. This and the next 6 suttā [7 thru 13 inclusive] are modeled on the same template.

[←10]

V1 = V10.

[←11]

V2 = V11.

[←12]

Verses like this at the end of each vagga and/or chapter were used as mnemonic devices to remember the contents of the vagga/chapter as well as their order by the bhikkhus who specialized in remembering the scriptures. These bhikkhus were known as bhāṇaka and specialized in a collection. It would also be their duty to train new bhikkhus so they can carry on the recitals.

[←13]

While suttā 1 and 9 explain greed (lobha), here they are listed as lust (rāga) – meaning lust and greed are technically identical.

[←14]

V3 = V12.

[←15]

V4 = V13.

[←16]

V5 = V14. NDB 9.62 translates makkhaṃ as denigration and both ITI-I and ITI-T translate it as contempt but I render it as mercilessness. Sutta 87 states that thoughts of violence (= mercilessness) are one of the three thoughts that are blinding and not conducive to Nibbāna.

[←17]

See ”Appendix 4: Buddhist Path by Numbered Lists” for the hindrances.

[←18]

V17 without recensions = V246 = Sn-B V740.

V18 without recensions = V247 = Sn-B V741.

Verses are also identical with NDB 4.9 verses with very minor differences. Here ignorance is listed as a hindrance but technically, it’s a fetter as well as a taint and the root-cause of the wandering-on in the round of existences. See ”Appendix 4: Buddhist Path by Numbered Lists” for the fetters.

[←19]

Both NDB 1.91 and CDB 46.49 extoll appropriately attending as the internal factor most helpful. On bonds, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←20]

Both NDB 1.95 and CDB 46.50 extoll good friendship as the external factor most helpful. On bonds and fetters, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←21]

V21 is identical to NDB 10.39 and CST Vinaya-Cūḷāvaggapāḷi 354, except NDB 10.39 and CST Vinaya-Cūḷāvaggapāḷi 354 has vaggarato instead of vaggārāmo in the second line and bhinditvā instead of bhetvāna in the third line. Neither of these differences have much, if any, effect on the meaning. On bonds, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←22]

V22 is identical to NDB 10.40 verse and CST Vinaya-Cūḷāvaggapāḷi 354, except NDB 10.40 and CST Vinaya-Cūḷāvaggapāḷi 354 have samaggānañca anuggaho instead of samaggānañcanuggaho in the first line (which has no effect on the meaning). On bonds, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←23]

V25 = V28. The prose of this sutta is identical with prose of NDB 1.43 but that sutta has no verses. Also, this sutta is in accordance with CST DHP V2. On destinations, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←24]

I have rendered etamatthañca as “for this reason” here, rather than “for this meaning”.

[←25]

V25 = V28. The prose of this sutta is identical with prose of NDB 1.44 but that sutta has no verses. Also, this sutta is in accordance with CST DHP V1. On destinations, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←26]

I have rendered etamatthañca as “for this reason” here, rather than “for this meaning”.

[←27]

This sutta in general is identical to NDB 7.62 but the prose between them is different at many places and each sutta has more or less prose at places e.g. this sutta doesn’t list the seven jewels while NDB 7.62 lists it. Most importantly, the last paragraph here giving the reason is missing in NDB 7.62. The verses between them are also completely different. V29 and V30 are identical to V114 and V115 except V115 doesn’t have recensions listed. On merits, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←28]

NDB 7.62 lists the seven gems as: “the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the treasurer-gem, and the adviser-gem as the seventh”.

[←29]

This sutta is substantially identical to CDB 3.17 and both verses also appear there preceded by an additional verse – verses in CDB 3.17 are organized differently with V31 here divided there in half and merged with previous and following verses (as presented in CDB). Verses are also at NDB 5.43.

[←30]

This sutta is a subset of CDB 15.10 (which has more prose and all verses also appear there). The simile also appears in THIG V499.

[←31]

Gijjhakūṭa is one of the five mountains surrounding Rājagaha, the others being Vaibhāra, Vepulla (V34 and sutta 108), Pānḍava, and Isigili. Gijjhakūṭa is the famous location where Lord Buddha delivered many suttā and is a major pilgrimage destination.

Giribbaja was an ancient hill-fortress city, the capital of Magadha republic. It was higher up the hill (so was easy to defend). Later on, the city expanded to the lower valley and was known as Rājagaha (now known as Rajgir in Bihar State, India).

DPPN: One of the four chief kingdoms of India at the time of the Buddha, the others being Kosala, the kingdom of the Vaṃsa and Avanti. Magadha formed one of the sixteen great countries (Mahājanapada) and had its capital at Rājagaha or Giribbaja where Bimbisāra, and after him Ajātasattu, reigned. Later, Pāṭaliputta became the capital. By the time of Bimbisāra, Aṅga, too, formed a part of Magadha.

[←32]

For the Noble Truths and the Noble Eightfold Path, see “Appendix 4: Buddhist Path by Numbered Lists”. Last 2 lines of this verse are identical with V186, V193, V311 and V322 of THIG except in all verses in THIG it is Ariyaṃ caṭṭhaṅgikaṃ while here it is Ariyañcaṭṭhaṅgikaṃ.

[←33]

This means the person will become a stream-enterer and then become an arahant at the end of [at most] seven lives – see “Appendix 4: Buddhist Path by Numbered Lists” for levels of awakening.

[←34]

This verse is identical to CST DHP V176, with very minor variations.

[←35]

All verses in this sutta are identical to NDB 8.1 with minor variations (but see endnote on T45). However, the prose portions are quite different, NDB 8.1 describing the eight benefits of developing loving-friendliness (which in turn are subset of the 11 benefits of developing loving-friendliness described in NDB 11.15).

[←36]

This simile is used in CDB 22.102 to compare the sign of impermanence; and in CDB 45.146, NDB 6.53, and NDB 10.15 to compare heedfulness.

[←37]

This simile is used in CDB 22.102 to compare the sign of impermanence; and in CDB 45.147 and NDB 10.15 to compare heedfulness. In CDB 2.29, it is used to compare the assembly of devā accompanying devaputta Susīma.

[←38]

This simile is used in CDB 2.29 to compare the assembly of devā accompanying devaputta Susīma. I have translated osadhitārakā as medicine star while both ITI-I and ITI-T translate it as morning star.

[←39]

V45 here has only 3 padā and apparently fourth pada is missing. The counterpart of V45 in NDB 8.1 has “yathā na agghanti kalampi soḷasiṃ” as the last pada so perhaps that should be added to V45 here. I have added that translation in <>.

[←40]

V47-V49 are identical to V50-V52 except in the former, qualities are negative while in the later, they are positive.

[←41]

These two qualities are mentioned at NDB 2.168. They and their opposite qualities also appear at NDB 5.150, NDB 6.17, and others as well. In the last sentence, I am reading savighātaṃ instead of savidhātaṃ which might be a scribal error. Also see endnotes on the next sutta. See ”Appendix 4: Buddhist Path by Numbered Lists” for destinations.

[←42]

V47-49 are identical to V50-52 except in the former, qualities are negative while in the later, they are positive.

[←43]

These two qualities are mentioned at NDB 2.169. They and their opposite qualities also appear at NDB 5.150, NDB 6.17, and others as well. See ”Appendix 4: Buddhist Path by Numbered Lists” for destinations.

[←44]

V53 and V54 are identical with V124 and V125 except V53 has dosasañhitaṃ while V124 has dosasaṃhitaṃ. V125 doesn’t have recensions. The general sense of this sutta is similar to CST DHP V15 and V17.

[←45]

Commentary explains this as “hasn’t created refuge for oneself” so ITI-I translates it as “not done what is beneficial” while ITI-T translates it as “has not given protection to those in fear”. I think it’s more about protecting oneself so as to protect others, while being mindful that these both are intimately connected – like two sides of a coin. For a detailed exposition, see CDB 47.19 Sedaka Sutta wherein Lord Buddha states:

“Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself”.

[←46]

V55 = V126 = V172 and V56 = V127 except V55 and V172 has dosasañhitaṃ while V126 has dosasaṃhitaṃ. The general sense of this sutta is similar to CST DHP V16 and V18.

[←47]

On the bonds, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←48]

V62 is identical with V64. This sutta is identical to NDB 4.25 for both prose and verse except NDB 4.25 also has (1) “na itivādappamokkhānisaṃsatthaṃ” before “na ‘iti maṃ jano jānātū’ti” in the first line and (2) virāgatthaṃ nirodhattha”nti at the end of the next sentence. Also, the verses are divided differently. Some of the prose of this sutta also appears as part of MLDB 9 Sammādiṭṭhi Sutta.

[←49]

Gains-hospitality-praise are called dreadful in CDB 17.31 and the reason for the downfall of Devadatta [see sutta 89 and Appendix 3]. Lord Buddha similarly rejects fame and gains in NDB 5.30, NDB 6.42, and NDB 8.86 (and amazingly, his then-attendant Venerable Nāgita encourages the Lord to accept the gains in all of these suttā). In Sn-B V438, gains-hospitality-praise-fame are called the ninth army of the Māra. See also the endnote on sutta 81.

[←50]

V64 is identical with V62. Some of the prose of this sutta also appears as part of MLDB 9 Sammādiṭṭhi Sutta.

[←51]

For taints, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←52]

Anuddhato can be translated as either non-conceited or non-restless (since it’s also related to uddhacca). Whether we translate anuddhato as non-conceited or non-restless, we have a problem. Both conceit and restlessness are among the five higher fetters (see ”Appendix 4: Buddhist Path by Numbered Lists”) so if you eradicate them, you become an arahant. However, the problem can be resolved if we translate anuddhato as non-restless and consider it to be one of the five hindrances (lust, ill-will, dullness and drowsiness, restlessness and remorse, and doubt) rather than the five higher fetters.

[←53]

V69 = LDB 14.3.7 Mahāpadāna Sutta first verse first 3 lines, MLDB 26.20 Ariyapariyesanā Sutta second verse, as part of elided MLDB 85.43-53 Bodhirājakumāra Sutta, and CDB 6.1 (some with minor variations but substantially identical). It’s also similar to CST DHP V28 in terms of the simile and meaning.

[←54]

Here, tasaṃ vā thāvaraṃ can also be translated as trembling and firm OR fearful and confident. By translating it as mobile or immobile, we cover both fauna and flora.

[←55]

Māra is generally regarded as the personification of Death, the Evil One, the Tempter (the Buddhist counterpart of the Devil).

DPPN: Māra bears many names in Pāḷi Literature, chief of them being Kaṇha (Black One), Adhipati (overlord), Antakā (end-maker), Namuci (because he does not allow either gods or men to escape from his clutches), Pamattabandhu (Kinsman of the Heedless), and Pajāpati (lord of the people). His usual standing epithet is Pāpima (Evil One), but other words are also used, such as anatthakāma (desirous of meaningless), ahitakāma (desirous of harmful), and ayogakkhemakāma (desirous of non-safety and non-refuge). The legends concerning Māra are, in the books, very involved and defy any attempts at unraveling them.

[←56]

On destinations, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←57]

On good and bad destinations, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←58]

The prose of this sutta is identical to NDB 2.9, which doesn’t have verses. These two (shame and fear of wrongdoing) along with three others – faith, energy, and wisdom – are also called powers of a trainee at NDB 4.163, NDB 5.1, et. al. NDB 2.9 translates them as moral shame and moral dread, while ITI-T renders them as conscience & concern (for the results of unskillful actions). I follow ITI-I here.

[←59]

The prose of this sutta is identical to UD 73 Tatiyanibbānapaṭisaṃyutta (Third Connected to Nibbāna) Sutta, which doesn’t have the verses but does have the setting.

[←60]

V86 is similar to CST DHP V31 in meaning with very minor grammatical differences that wouldn’t affect the meaning.

[←61]

Jhānā in Pāḷi are called Dhyānā in Sanskrit, Chan in Chinese, and Zen in Japanese. For the Theravāda tradition, standard descriptions of Jhānā can be found at MLDB 8.4 thru 8.11 Sallekha Sutta, among many other places. There are a total of 8 (or 9) jhānā, categorized in 4 (or 5) Form and 4 Formless.

The explicit promise given in this and the next two suttā echoes the exactly identical promise given in MLDB 10 Satipaṭṭhāna Sutta.

[←62]

These two qualities are also listed at CST Vinaya-Parivārapāḷi 323 as part of the three qualities leading to the state of woe and hell.

V92 = CST DHP V306 = UD 38 Sundarī Sutta = Sn-B V661.

V93 = V205 = CST DHP V307 = CST Vinaya-Pārājikapāḷi 195.

V94 = V206 = CST DHP V308 = CST Vinaya-Pārājikapāḷi 195.

[←63]

Brown-robed here signifies “fake” monks – those who put up robes to deceive people. Also see destinations in ”Appendix 4: Buddhist Path by Numbered Lists”.

[←64]

For the scorching hot iron-ball simile, see LDB 23.17 Pāyāsi Sutta, MLDB 130.25 Devadūta (Divine Messengers) Sutta, NDB 7.72 Aggikkhandhopama (Fire) Sutta, and Sn-B V667.

[←65]

Bhavābhave can also be translated “becoming this or that”.

[←66]

V97 is identical to CDB 3.2 V383. Prose of this sutta is a subset of NDB 3.69 which includes a detailed exposition of the three roots of both unwholesome and wholesome. The three roots are also listed at CST Vinaya-Parivārapāḷi 323 and LDB 33-1.10 (1) Sangīti Sutta.

[←67]

V98 is very similar to Sn-B V755. Three elements are also listed in LDB 33-1.10 (14) Sangīti Sutta.

[←68]

This sutta is identical to CDB 36.1 – both prose and verses. V100-V101 = V104-V105 = V108-V109 except V100-V101 have vedanā, V104-V105 have esanā, and V108-V109 have āsava. These 3 set of verses must have been based on a template but they are seen only here. Vedanā verses are found in CDB 36.1 but esanā and āsava verses are not found anywhere else, as far as I can tell. Three feelings are also listed in LDB 33-1.10 (26) Sangīti Sutta.

[←69]

This sutta is identical to CDB 36.5 – both prose and verses – except the last verse is different between them. Also, V103 = V138 = V180.

[←70]

See endnote on sutta 52. These three longings are also listed in CDB 45.161 and LDB 33-1.10 (22) Sangīti Sutta.

[←71]

V106 = NDB 4.38 first verse, first 2 lines of V107 = NDB 4.38 second verse. These three longings are also listed in CDB 45.161 and LDB 33-1.10 (22) Sangīti Sutta.

[←72]

See endnote on sutta 52. These three taints are also listed in CDB 45.163 and LDB 33-1.10 (20) Sangīti Sutta, as well as in numerous other suttā.

[←73]

These three taints are also listed in CDB 45.163 and LDB 33-1.10 (20) Sangīti Sutta, as well as in numerous other suttā.

[←74]

V111 line 2 and 3 = NDB 4.49 second verse. These three cravings are also listed in CDB 45.170 and LDB 33-1.10 (16) Sangīti Sutta, as well as in numerous other suttā. On bonds, see ”Appendix 4: Buddhist Path by Numbered Lists”.

[←75]

Bhavābhave in this and the next verse can also be translated “becoming this or that”.

[←76]

The “one beyond training” means an arahant, here described as fully accomplished in virtue, concentration, and wisdom – the three divisions of the noble eight-fold path.

[←77]

V29-V30 are identical to V114-V115 except V115 doesn’t have recensions. The three bases of meritorious actions are also listed in NDB 8.36 and LDB 33-1.10 (38) Sangīti Sutta.

[←78]

See the excellent study guide on merit (puñña) by Venerable Ṭhānissaro Bhikkhu (http://www.accesstoinsight.org/lib/study/merit.html). Here development means meditation, especially development of the loving-friendliness; see 27 Mettābhāvanā (Developing Loving-Friendliness) Sutta.

[←79]

These three eyes are listed at LDB 33-1.10 (46) Sangīti Sutta.

[←80]

V118 = V236 = NDB 3.85 first verse. V119 = NDB 3.85 second verse. These three faculties are listed at CDB 48.23 and LDB 33-1.10 (45) Sangīti Sutta.

[←81]

V121 + V122 first line = CDB 1.20 V46 + first 2 lines of V47. These three times are also listed at LDB 33-1.10 (45) Sangīti Sutta.

[←82]

V124 and V125 are identical with V53 and V54 except V53 has dosasañhitaṃ while V124 has dosasaṃhitaṃ. V125 doesn’t have recensions. V124 first 3 padā are identical with first 3 padā of NDB 6.45 fourth verse. The three qualities are also listed at LDB 33-1.10 (3) Sangīti Sutta and CST Vinaya-Parivārapāḷi 323.

[←83]

V55 = V126 = V172 and V56 = V127 except V55 and V172 has dosasañhitaṃ while V126 has dosasaṃhitaṃ. The three qualities are also listed at LDB 33-1.10 (4) Sangīti Sutta and CST Vinaya-Parivārapāḷi 323.

[←84]

This entire sutta, including verse, is a subset of NDB 3.122. However, the verse in NDB is slightly different than here. The last pada, pada D, there is the pada D of the V129 from the next sutta here. Conversely, the counterpart of V129 has the pada D from V128 here. The three purifications are also listed at LDB 33-1.10 (52) Sangīti Sutta.

[←85]

The All here is defined and expanded in CDB 35.23 as the six senses and their respective objects.

[←86]

This entire sutta, including verse, is a subset of NDB 3.123. However, the verse in NDB is slightly different than here. The last pada, pada D, there is the pada D of the V128 from the previous sutta here. Conversely, the counterpart of V129 has the pada D from V128 here. The three silences are also listed at LDB 33-1.10 (53) Sangīti Sutta.

[←87]

The All here is defined and expanded in CDB 35.23 as the six senses and their respective objects.

[←88]

V131-V132 = verses of CDB 35.229 but the prose between them is very different. While here the emphasis is on lust-hate-delusion, in CDB the emphasis is on the six sense-bases (eye, ear, nose, tongue, skin, and mind). This is the only sutta in this book where Lord Buddha explicitly refers to bhikkhunis. See 109 Nadīsota (River Current) Sutta for full explanation about the waves, whirlpools, crocodiles, and demons simile. NDB 4.122 Waves Sutta provides slightly different explanation for waves (anger and irritation), crocodiles (gluttony), whirlpools (five objects of sensual pleasures), and fierce fish (women).

[←89]

V133-V134 and V135-V136 are based on the same template, first set with wrong view and second set with right view. The prose of this sutta is always, to my knowledge, associated with divine eye, one of the three knowledges. On three and six knowledges and the destinations, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←90]

See endnote on previous sutta.

[←91]

V103 = V138 = V180. Nissaranaṃ can mean refuge as well as escape – I have chosen to use refuge. The three refuges [escapes] are listed at LDB 34-1.4 (7) Sangīti Sutta as hard to penetrate (duppaṭivijjhā).

[←92]

V98 = V140 except V140 doesn’t have recensions and in pada a, V98 has Rūpadhātuṃ pariññāya while V140 has Ye ca rūpe pariññāya. V99 = V141 except V141 doesn’t have recensions. Also, V139 and V140 = Sn-B V754 and V755. The prose here is also part of the prose right before Sn-B V754 and V755.

[←93]

This sutta appears to be unique to this book.

[←94]

This sutta appears to be unique to this book.

[←95]

Here, I translate vanibbake as “those in need” to include everyone mentioned in line 1 of T144 (renunciate, brāhmaṇa, miserable-tramp-travelling salesman).

[←96]

V149 = THAG V609. V151-155 are identical with (1) V182-V186 of CST Jātakapāḷi 503 Sattigumbajātakaṃ and (2) V1255-1259 of CST Jātakapāḷi 545 Mahānāradakassapajātakaṃ with negligible grammatical differences in V152/V183/V1256 and V155/V186/V1259, respectively. On destinations, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←97]

This sutta appears to be unique to this book. ITI-I has sutta name as “Bhindanā” translated as “Perishable”.

[←98]

Here “Developed one” means he is already an arahant and “bides time” means he lives without getting attached to anything and creating any further conditions for rebirth.

[←99]

V157-V159 = CDB 14.16 verses. Prose is different between them but teaching in general is same.

[←100]

These three qualities – both bad and good – are listed at NDB 5.89, 6.31, 7.28, and 8.79 and are the ones common among all of them. See endnote on T66 as to uddhatā.

[←101]

This sutta appears to be unique to this book. Also see the next sutta.

[←102]

V164-V165 are identical with THAG V1010-V1011 and CDB 17.10 verses except V164 here and THAG V1010 has appamādavihārino while the counterpart verse in CDB has appamāṇavihārino – the reading here makes better sense. In Sn-B V438, gains-hospitality-praise-fame are called the ninth army of the Māra. An entire chapter in CDB (Chapter 17) is dedicated to how gains-hospitality-praise are very dangerous and an obstruction on the path to Nibbāna. NDB 5.30, 6.42, and 8.86 – all addressed to Venerable Nāgita, the then-attendant of Lord Buddha – expound on the same theme in many ways. See also endnote on sutta 35.

[←103]

This sutta appears to be unique to this book.

[←104]

See “Appendix 4: Buddhist Path by Numbered Lists” for the seven factors of enlightenment.

[←105]

This sutta appears to be unique to this book. V55 = V126 = V172 and V56 = V127 except V55 and V172 has dosasañhitaṃ while V126 has dosasaṃhitaṃ.

[←106]

This sutta appears to be unique to this book.

[←107]

V103 = V138 = V180. Again, this sutta appears to be unique to this book.

[←108]

Here, parimukhaṃ could also mean around the mouth/nose, so as to give primacy to the awareness and observation of in-and-out breathing.

[←109]

This sutta appears to be unique to this book.

[←110]

I am thankful to Venerable Bhikkhu Bodhi for clarifying this sentence.

[←111]

V181 = CST DHP V364 = THAG V1035.

[←112]

Another sutta that appears to be unique to this book.

[←113]

V184-V185, V187-V188, and V190-V191 are identical to NDB 7.64 V4-V5 except NDB verses have kodho instead of lobho, doso, and moho, respectively. The prose is completely different between them.

[←114]

See Appendix 3 on Devadatta. The three bad qualities are also listed at CST Vinaya-Parivārapāḷi 323. The first two bad qualities, evil wishes and evil friendship, are listed at NDB 8.7 and CST Vinaya-Cūḷāvaggapāḷi 348 along with six other bad qualities.

[←115]

I am thankful to Venerable Bhikkhu Bodhi for clarifying this sentence.

[←116]

This is a very difficult verse to translate literally so I have translated in accordance with my understanding, with help from commentary. I have used burning to bring out the meaning that Devadatta couldn’t handle reputation and became vainglorious and heedless.

[←117]

Pamāṇamanuciṇṇo = pursuing measure versus samānamanuciṇṇo = pursuing equality versus pamādamanuciṇṇo = pursuing heedlessness – this last one makes better sense, according to my understanding.

[←118]

“Words don’t grow on him” means Lord Buddha doesn’t engage in disputation and is not hurt by words. In common parlance, this is equivalent to saying: “Sticks and stones may break my bones, but words will never break me”.

[←119]

This entire sutta is a subset of NDB 4.34 which has a fourth item (dhammā saṅkhatā = formed dhammā) and also of NDB 5.32 which has a fifth item (sīlāni = virtues).

[←120]

On (1) whom the gift should be given and (2) where what is given becomes of great fruit, there is a very enlightening sutta. In CDB 3.24, a dialogue takes place between Lord Buddha and King Pasenadi, which goes as follows in pertinent part:

“... Venerable sir, where should a gift be given?”

“Wherever one’s mind has confidence, great king.”

“But, venerable sir, where does what is given become of great fruit?”

“This is one question, great king, ‘Where should a gift be given?’ and this another, ‘Where does what is given become of great fruit?’ What is given to one who is virtuous, great king, is of great fruit, not so what is given to an immoral person. ...”.

[←121]

V205 is missing in ITI-T – perhaps source text didn’t have it. All of the prose of this sutta is also part of CDB 22.80.

V93 = V205 = CST DHP V307 = CST Vinaya-Pārājikapāḷi 195.

V94 = V206 = CST DHP V308 = CST Vinaya-Pārājikapāḷi 195.

[←122]

Brown-robed here signifies “fake” monks – those who put up robes to deceive people.

[←123]

For the scorching hot iron-ball simile, see LDB 23.17 Pāyāsi Sutta, MLDB 130.25 Devadūta (Divine Messengers) Sutta, NDB 7.72 Aggikkhandhopama (Fire) Sutta, and Sn-B V667.

[←124]

This sutta appears to be unique to this book. An excellent comparison is Sn-B 446, where Māra states that “I followed the Blessed One for seven years step-by-step but didn’t find an opening” (to mislead the Blessed One) – even after following Blessed One for such a long time, Māra neither learned anything nor gained confidence in the Lord!

[←125]

In CDB 22.87 Vakkali Sutta (and endnote 168 therein) Lord Buddha states:

“Enough, Vakkali! Why do you want to see this foul body? One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma”.

Yojana is a unit of measurement of distance, according to the Vāyu Purāṇa, which also provides a conversion table among various units. Yojana occurs very frequently in the Ṛg-veda and in later works as a measure of distance but there is no reference defining its real length. Later, it is reckoned at four Krośas or about nine miles. It is also calculated at 8 Krośas or 18 miles and the estimate of 2 miles is also found.

[←126]

V216 = V221. Three fires are listed in LDB 33-1.10 (32) Sangīti Sutta. These three fires are also listed as part of the seven fires in NDB 7.46.

[←127]

On the destinations, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←128]

The prose of this sutta is a subset of MLDB 138 Uddesavibhanga Sutta. In MLDB 138.3, Lord Buddha states the prose of the current sutta and then he leaves. Bhikkhus then approach Venerable Mahākaccāna who then explains the detailed meaning of what Lord had stated in brief. MLDB 138 doesn’t have the verse.

[←129]

On the seven attachments, see “Appendix 4: Buddhist Path by Numbered Lists”. I think Sattasaṅgappahīnassa can also mean abandoning attachment to beings (see usage like sattasaṇḍaṃ in V44). In that case, the translation can be as follows, which is also keeping in line with the general theme of the Sn-B Khaggavisāṇa Sutta:

“Abandoning attachment to beings, by cutting-off lead, a bhikkhu;

Fully ended is the birth and round of existences, there is no further becoming for him”.

[←130]

V216 = V221. They are also listed in LDB 33-1.10 (40) Sangīti Sutta with little more elaboration.

[←131]

I think “presently arisen sensual pleasures” refers to this world of sensual pleasures and not to any heaven. Hence I have translated accordingly.

[←132]

This sutta appears to be unique to this book.

[←133]

This sutta appears to be unique to this book.

[←134]

On the factors of enlightenment, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←135]

I have translated anussadaṃ as non-haughty here but it can also be translated as attachments or swellings – see Attachments (saṅgā) – Five and Seven in “Appendix 4: Buddhist Path by Numbered Lists”.

[←136]

The All referred to here is defined and expanded in CDB 35.23 as the six senses and their respective objects.

[←137]

This and the following two paragraphs – listing donations, sharings, and assistances – are same as NDB 2.141, 2.147, and 2.149, respectively. This sutta is a subset of sutta 100 in this book. Also, this paragraph echoes the first pada in CST DHP V354.

[←138]

V231 = THIG V63 second line + THIG V64 first line.

V232 first line = THIG V64 second line.

Also V231-V232 = NDB 3.58 last 2 verses. This sutta appears to be unique to this book. brāhmaṇaṃ here refers to an arahant.

[←139]

I have created this section to keep things uniform and organized.

[←140]

This sutta is an enlargement of sutta 98, by adding the fourth item yāgā.

[←141]

On inheritors of dhamma, not inheritors of material things, see MLDB 3 Dhammadāyāda Sutta.

[←142]

This and the following three paragraphs – listing donations, sharings, assistances, and sacrifices – are same as NDB 2.141, 2.147, 2.149, and 2,142, respectively. Also, this paragraph echoes the first pada in CST DHP V354.

[←143]

This sutta is identical to NDB 4.27 including verses except in prose: (1) (anavajjena ca) is missing in NDB version, (2) NDB has idamassāhaṃ for imassāhaṃ, and (3) NDB has sikkhato instead of bhikkhuno in the last verse.

[←144]

The prose of this sutta is identical to CDB 56.25 first paragraph, without the second paragraph of injunction. V118 = V236 = NDB 3.85 first verse.

[←145]

This entire sutta is identical to CDB 56.22 but verse boundaries are differently organized. All verses are exactly identical to Sn-B V724-V727 including in organization.

[←146]

This entire sutta is identical with NDB 4.9 (verses have very minor differences).

V17 without recensions = V246 = Sn-B V740.

V18 without recensions = V247 = Sn-B V741.

[←147]

NDB 3.31 is a subset of this sutta, with all verses and prose of NDB 3.31 included herein. This sutta is identical to NDB 4.63.

[←148]

V254 = NDB 3.48 last verse = NDB 5.40 last verse.

[←149]

On bonds, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←150]

This sutta is identical to NDB 4.26.

[←151]

Missing closing single-quote for the Cakkhumā puriso tīre ṭhitoti (should be Cakkhumā puriso tīre ṭhito’ti). See also the endnote on 69 Dutiyarāga (Lust Two) Sutta for additional explanation about the waves, whirlpools, and crocodile-demons simile.

[←152]

See “Appendix 4: Buddhist Path by Numbered Lists” for fetters and levels of awakening.

[←153]

The five characteristics [or strands] of sensual pleasures are the five physical faculties: eyes, ears, nose, tongue, and body.

[←154]

While here literally women, it should be understood to mean “opposite sex”, because for women, men would be crocodiles-demons.

[←155]

On bonds, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←156]

This sutta is identical with NDB 4.11 – both prose and verse.

[←157]

Sayānassa and Sayānopi are translated as lying-down rather than sleeping because awake is used in the description. Same in the last paragraph and both verses too.

[←158]

This entire sutta is identical to NDB 4.12 with minor grammatical differences except V263 first line is not in the third verse in NDB but the remaining 2 lines are identical. See endnote on T66 as to anuddhatā in santavuttimanuddhataṃ.

[←159]

Reading abhijjhā for bhijjhā with the help of commentary.

[←160]

Sayānassa and Sayānopi are translated as lying-down rather than sleeping because awake is used later in the description. Same in V261 too.

[←161]

On the five aggregates, see “Appendix 4: Buddhist Path by Numbered Lists”.

[←162]

See endnote on T66 as to anuddhatā in santavuttimanuddhataṃ.

[←163]

This entire sutta is identical to NDB 4.23 including all verses. See endnotes on UD 18 Suppavāsā Sutta about commentarial exposition on the meaning of the term Tathāgata.

[←164]

CDB 35.82 defines World as the six senses, their objects, the contact between the senses and their objects, the resultant consciousness that arises, and the feeling that arises dependent on contact. This paragraph is another way of stating the Four Noble Truths.

[←165]

On bonds, see “Appendix 4: Buddhist Path by Numbered Lists”.