Subhanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattatī”ti.  When you apply the mind irrationally to the feature of beauty, sensual desire arises, and once arisen it increases and grows.” 
Paṭighanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you apply the mind irrationally to the feature of harshness, ill will arises, and once arisen it increases and grows.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind. 
Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you apply the mind irrationally, doubt arises, and once arisen it increases and grows.” 
Asubhanimittaṁ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti. 
When you apply the mind rationally to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.” 
Mettaṁ, bhikkhave, cetovimuttiṁ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti. 
When you apply the mind rationally on the heart’s release by love, ill will does not arise, or, if it has already arisen, it’s given up.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind. 
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti. 
When you apply the mind rationally, doubt does not arise, or, if it’s already arisen, it’s given up.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, ayonisomanasikāro.  “Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like irrational application of mind. 
Ayoniso, bhikkhave, manasi karoto anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. 
When you apply the mind irrationally, unskillful qualities arise and skillful qualities decline.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind. 
Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. 
When you apply the mind rationally, skillful qualities arise and unskillful qualities decline.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, ayonisomanasikāro.  “Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like irrational application of mind. 
Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṁ gacchantī”ti. 
When you apply the mind irrationally, the awakening factors don’t arise, or, if they’ve already arisen, they’re not fully developed.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind. 
Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṁ gacchantī”ti. 
When you apply the mind rationally, the awakening factors arise, or, if they’ve already arisen, they’re fully developed.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.  “Mendicants, I do not see a single thing that is so very harmful as irrational application of mind. 
Ayonisomanasikāro, bhikkhave, mahato anatthāya saṁvattatī”ti. 
Irrational application of mind is very harmful.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, yoniso manasikāro. 
“Mendicants, I do not see a single thing that is so very beneficial as rational application of mind. 
Yonisomanasikāro, bhikkhave, mahato atthāya saṁvattatī”ti. 
Rational application of mind is very beneficial.” 

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … dvādasamaṁ.  “Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness …” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ. 
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro.  “Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind. 
Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti. 
When you apply the mind irrationally, wrong view arises, and once arisen it grows.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind. 
Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti. 
When you apply the mind rationally, right view arises, and once arisen it grows.” 

… Evamevaṁ kho, bhikkhave, appakā te sattā ye saṁviggā yoniso padahanti;  … so too the sentient beings who, being inspired, strive effectively are few, 
atha kho eteva sattā bahutarā ye saṁviggā yoniso na padahanti. 
while those who, even though inspired, don’t strive effectively are many. 
Evamevaṁ kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti, atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti”. 
so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; 
“… the sentient beings who die as animals and are reborn as humans are few, 
atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; 
“… the sentient beings who die as animals and are reborn as gods are few, 
atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. 
while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” 
atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyan”ti. 
while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” 

nirayo vā tiracchānayoni vāti.  hell or the animal realm. 
nirayo vā tiracchānayoni vā”ti. 
hell or the animal realm.” 
nirayo vā tiracchānayoni vā. 
hell and the animal realm. 

Subhanimittañca ayoniso ca manasikāro.  The feature of beauty and irrational application of mind. 
Paṭighanimittañca ayoniso ca manasikāro. 
The feature of harshness and irrational application of mind. 
Parato ca ghoso ayoniso ca manasikāro. 
The voice of another and irrational application of mind. 
Parato ca ghoso, yoniso ca manasikāro. 
The voice of another and rational application of mind. 

Ayonisosutta  Irrational 
Ayoniso pañhaṁ kattā hoti, ayoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti. 
They ask a question irrationally. They answer a question irrationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they disagree with it. 
Yoniso pañhaṁ kattā hoti, yoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti. 
They ask a question rationally. They answer a question rationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they agree with it. 

accayañca ayoniso;   

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.  “Mendicants, when a mendicant has three things their practice is unfailing, and they have laid the groundwork for ending the defilements. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: 
It’s when a mendicant reflects rationally on the food that they eat: 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. 
When a mendicant has these three things their practice is unfailing, and they have laid the groundwork for ending the defilements.” 

Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati.  When you apply the mind irrationally to the beautiful feature of things, greed arises, and once arisen it increases and grows. 
Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati. 
When you apply the mind irrationally to the feature of harshness, hate arises, and once arisen it increases and grows. 
‘“Ayoniso manasikāro”tissa vacanīyaṁ. 
You should say: ‘Irrational application of mind. 
Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati. 
When you apply the mind irrationally, delusion arises, and once arisen it increases and grows. 
Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. 
When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up. 
Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. 
When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up. 
‘“Yonisomanasikāro”tissa vacanīyaṁ. 
You should say: ‘Rational application of mind. 
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. 
When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up. 

So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati.  In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. 
So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati. 
In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. 

Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.  An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. 
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. 
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti:  It’s when a mendicant reflects rationally on the food that they eat: 

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.  “Mendicants, when a mendicant has four things their practice is unfailing, and they have laid the groundwork for ending the defilements. 
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. 
When a mendicant has these four things their practice is unfailing, and they have laid the groundwork for ending the defilements.” 

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.  “Mendicants, when a mendicant has four things their practice is unfailing, and they have laid the groundwork for ending the defilements. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. 
When a mendicant has these four things their practice is unfailing, and they have laid the groundwork for ending the defilements.” 

iti kāyaduccaritaṁ iti kāyaduccaritassa vipāko, iti vacīduccaritaṁ iti vacīduccaritassa vipāko, iti manoduccaritaṁ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayoti.  ‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’ 
iti kāyasucaritaṁ iti kāyasucaritassa vipāko, iti kāyaduccaritaṁ iti kāyaduccaritassa vipāko, iti vacīsucaritaṁ iti vacīsucaritassa vipāko, iti vacīduccaritaṁ iti vacīduccaritassa vipāko, iti manosucaritaṁ iti manosucaritassa vipāko, iti manoduccaritaṁ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti. 
‘This is good conduct … this is bad conduct …’” 

Saṁviggo yoniso padahati.  and strive effectively. 
Saṁviggo yoniso padahati. 
and strive effectively. 
Saṁviggo yoniso padahati. 
and strive effectively. 
Saṁviggo yoniso padahati. 
and strive effectively. 

Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.  An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. 
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. 
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. 
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 

Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.  An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. 
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. 

Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti:  Take a mendicant who reflects rationally on the food that they eat: 

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.  ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. 
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— 
What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. 
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— 
This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. 
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; 
‘It’s not just me who shall be the owner of my deeds and heir to my deeds. 
atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. 
For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ 

Kathaṁ paribhoti, kathikaṁ paribhoti, attānaṁ paribhoti, vikkhittacitto dhammaṁ suṇāti, anekaggacitto ayoniso ca manasi karoti.  They disparage the talk, the speaker, or themselves. They listen with scattered and disunified mind. They apply the mind irrationally. 
kathikaṁ → kathitaṁ (mr) | ayoniso ca → ayoniso (sya-all, km) 
Na kathaṁ paribhoti, na kathikaṁ paribhoti, na attānaṁ paribhoti, avikkhittacitto dhammaṁ suṇāti, ekaggacitto yoniso ca manasi karoti. 
They don’t disparage the talk, the speaker, or themselves. They listen with unscattered and unified mind. They apply the mind rationally. 

‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,  ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 

Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.  Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. 
Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. 
It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. 

Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.  That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. 
Nāhaṁ, bhikkhave, aññaṁ ekabandhanampi samanupassāmi evaṁdāruṇaṁ evaṅkaṭukaṁ evaṁantarāyakaraṁ anuttarassa yogakkhemassa adhigamāya, yathayidaṁ, bhikkhave, nirayabandhanaṁ vā tiracchānayonibandhanaṁ vāti. 
I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm. 
Yonimaññataraṁ gantvā, 
goes to one of the animal realms, 

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.  Take a mendicant who, reflecting rationally, lives restraining the eye faculty. 
Paṭisaṅkhā yoniso sotindriya …pe… 
Reflecting rationally, they live restraining the ear faculty … 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: 
Take a mendicant who, reflecting rationally, makes use of robes: 
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: 
Reflecting rationally, they make use of almsfood: 
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: 
Reflecting rationally, they make use of lodgings: 
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevati: 
Reflecting rationally, they make use of medicines and supplies for the sick: 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. 
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ, yathārūpe anāsane nisinnaṁ, yathārūpe agocare carantaṁ, yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. 
Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, 
Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, 
paṭisaṅkhā yoniso uppannaṁ byāpādavitakkaṁ … 
malicious, 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, 
Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness, 
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti … 
investigation of principles, 

Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā.  There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. 
Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ. 
There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. 

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya.  “Mendicants, when a mendicant has six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. 
When a mendicant has these six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.” 

Yoniso vicine dhammaṁ,  They should examine the teaching rationally, 

Yoniso vicine dhammaṁ,  They should examine the teaching rationally, 

Idha me, bhante, sāmiko kālaṅkato aññataraṁ yakkhayoniṁ upapanno.  When my husband passed away he was reborn in one of the realms of spirits. 

Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṁ āhāreti:  Nanda reflects rationally on the food he eats: 

Yoni kho tyāyaṁ, hatthaka, mahatiṁ parisaṁ saṅgahetuṁ.  This is the right way to bring together a large congregation. 

ayañca puggalo tiracchānayoniṁ upapanno hoti …pe….  But a person has been reborn in the animal realm. This is the second lost opportunity. 

“Pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṁvattaniko tiracchānayonisaṁvattaniko pettivisayasaṁvattaniko.  “Mendicants, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Adinnādānaṁ, bhikkhave, āsevitaṁ bhāvitaṁ bahulīkataṁ nirayasaṁvattanikaṁ tiracchānayonisaṁvattanikaṁ pettivisayasaṁvattanikaṁ. 
Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Kāmesumicchācāro, bhikkhave, āsevito bhāvito bahulīkato nirayasaṁvattaniko tiracchānayonisaṁvattaniko pettivisayasaṁvattaniko. 
Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Musāvādo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṁvattaniko tiracchānayonisaṁvattaniko pettivisayasaṁvattaniko. 
Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Pisuṇā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṁvattanikā tiracchānayonisaṁvattanikā pettivisayasaṁvattanikā. 
Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṁvattanikā tiracchānayonisaṁvattanikā pettivisayasaṁvattanikā. 
Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṁvattaniko tiracchānayonisaṁvattaniko pettivisayasaṁvattaniko. 
Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 
Surāmerayapānaṁ, bhikkhave, āsevitaṁ bhāvitaṁ bahulīkataṁ nirayasaṁvattanikaṁ tiracchānayonisaṁvattanikaṁ pettivisayasaṁvattanikaṁ. 
Consuming beer, wine, and liquor intoxicants, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. 

“yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti.  “Reverends, no-one who dies with residue is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.” 
‘yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’ti. 
 
Navayime, sāriputta, puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. 
There are these nine people who, dying with residue, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayaṁ, sāriputta, paṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This is the first person … 
Ayaṁ, sāriputta, pañcamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This is the fifth person … 
Ayaṁ, sāriputta, navamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This is the ninth person … 
Ime kho, sāriputta, nava puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. 
These are the nine people who, dying with residue, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

Nirayo, tiracchānayoni, pettivisayo, manussā, devā—  Hell, the animal realm, the ghost realm, humanity, and the gods. 

Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.  Irrational application of mind is a cause of bad deeds … 
Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. 
Rational application of mind is a cause of good deeds … 

‘Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,  ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. 

‘Ayonisomanasikāro’tissa vacanīyaṁ.  You should say: ‘Irrational application of mind.’ 
Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. 
I say that irrational application of mind is fueled by something, it’s not unfueled. 
Ko cāhāro ayonisomanasikārassa? 
And what is the fuel for irrational application of mind? 
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; 
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. 
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; 
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. 
‘Yonisomanasikāro’tissa vacanīyaṁ. 
You should say: ‘Rational application of mind.’ 
Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. 
I say that rational application of mind is fueled by something, it’s not unfueled. 
Ko cāhāro yonisomanasikārassa? 
And what is the fuel for rational application of mind? 
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; 
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; 
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 

‘Ayonisomanasikāro’tissa vacanīyaṁ.  You should say: ‘Irrational application of mind.’ 
Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. 
I say that irrational application of mind is fueled by something, it’s not unfueled. 
Ko cāhāro ayonisomanasikārassa? 
And what is the fuel for irrational application of mind? 
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; 
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. 
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; 
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. 
‘Yonisomanasikāro’tissa vacanīyaṁ. 
You should say: ‘Rational application of mind.’ 
Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. 
I say that rational application of mind is fueled by something, it’s not unfueled. 
Ko cāhāro yonisomanasikārassa? 
And what is the fuel for rational application of mind? 
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; 
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 

Ayonisomanasikāraṁ appahāya, kummaggasevanaṁ appahāya, cetaso līnattaṁ appahāya—  Irrational application of mind, following a wrong path, and mental sluggishness. 
Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. 
Without giving up three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. 
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. 
Without giving up these three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. 
So vikkhittacitto samāno abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. 
When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. 
Ayonisomanasikāraṁ pahāya, kummaggasevanaṁ pahāya, cetaso līnattaṁ pahāya— 
Irrational application of mind, following a wrong path, and mental sluggishness. 
Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. 
After giving up three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. 
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. 
After giving up these three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. 
So avikkhittacitto samāno bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. 
When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness. 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.  This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. 
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. 
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. 
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. 
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. 

Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.  It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found. 

So kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati.  When their body breaks up, after death, they’re reborn in the animal realm. 
Yo tiracchānayonikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. 
There they survive feeding on the food of the beings in the animal realm. 

ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni.  in an exclusively painful hell, or among the species of creepy animals. 
Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni? 
And what are the species of creepy animals? 
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti. 
Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. 
ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni. 
in an exclusively painful hell, or among the species of creepy animals. 
Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni? 
And what are the species of creepy animals? 
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti. 
Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. 

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. 

‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti.  ‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’ 
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. 
 

nirayaṁ vā tiracchānayoniṁ vā.  hell or the animal realm. 
nirayaṁ vā tiracchānayoniṁ vā. 
hell or the animal realm. 
nirayaṁ vā tiracchānayoniṁ vā. 
hell or the animal realm. 
nirayaṁ vā tiracchānayoniṁ vā. 
 

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom, 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti? 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 

So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati.  After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. 
So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. 
They live aloof from sensual pleasures and unskillful qualities. 
So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. 
After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. 
Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. 
Their coarse physical, verbal, and mental processes die down. 
So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. 
After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. 
So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti. 
They truly understand what is skillful and what is unskillful, and so on. 

Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto;  Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, 
seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. 
just like that brahmin lady. 
‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti. 
‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’ 
‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti. 
‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’ 
Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti. 
Not the foolish and incompetent way you sought it so irrationally.’ 
Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. 
In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. 
Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. 
In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. 

Te ca brāhmaṇā yonijāva samānā evamāhaṁsu:  Yet even though they’re born from a brahmin womb they say: 

jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā  The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 
The Buddha knows by rationally applying the mind to another individual: 

Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.  Inspiration, and making a suitable effort when inspired by inspiring places. 
sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti. 
associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 
Catasso yoniyo— 
Four kinds of reproduction: 
aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni. 
reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously. 
nirayo, tiracchānayoni, pettivisayo, manussā, devā. 
hell, the animal realm, the ghost realm, humanity, and the gods. 
Ayañca puggalo tiracchānayoniṁ upapanno hoti. 
But a person has been reborn in the animal realm. 

Ayoniso manasikāro.  Irrational application of mind. 
Yoniso manasikāro. 
Rational application of mind. 
Ayañca puggalo tiracchānayoniṁ upapanno hoti. 
But a person has been reborn in the animal realm. 
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. 
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed. 

Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.  Rational application of mind and irrational application of mind. 
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; 
When you apply the mind irrationally, defilements arise, and once arisen they grow. 
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 
When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up. 
So evaṁ ayoniso manasi karoti: 
This is how they apply the mind irrationally: 
Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. 
When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact. 
So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. 
They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 
Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti— 
And as they do so, they give up three fetters: 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. 
Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye. 
Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… 
Reflecting rationally, they live restraining the faculty of the ear … 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: 
Take a mendicant who, reflecting rationally, makes use of robes: 
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: 
Reflecting rationally, they make use of almsfood: 
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: 
Reflecting rationally, they make use of lodgings: 
Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: 
Reflecting rationally, they make use of medicines and supplies for the sick: 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. 
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. 
Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. 
Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. 
Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. 
Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; 
It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness, 
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… 
investigation of principles, 

Catasso kho imā, sāriputta, yoniyo.  Sāriputta, there are these four kinds of reproduction. 
Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni. 
Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously. 
Katamā ca, sāriputta, aṇḍajā yoni? 
And what is reproduction from an egg? 
ayaṁ vuccati, sāriputta, aṇḍajā yoni. 
This is called reproduction from an egg. 
Katamā ca, sāriputta, jalābujā yoni? 
And what is reproduction from a womb? 
ayaṁ vuccati, sāriputta, jalābujā yoni. 
This is called reproduction from a womb. 
Katamā ca, sāriputta, saṁsedajā yoni? 
And what is reproduction from moisture? 
ayaṁ vuccati, sāriputta, saṁsedajā yoni. 
This is called reproduction from moisture. 
Katamā ca, sāriputta, opapātikā yoni? 
And what is spontaneous reproduction? 
ayaṁ vuccati, sāriputta, opapātikā yoni. 
This is called spontaneous reproduction. 
Imā kho, sāriputta, catasso yoniyo. 
These are the four kinds of reproduction. 
Nirayo, tiracchānayoni, pettivisayo, manussā, devā. 
Hell, the animal realm, the ghost realm, humanity, and the gods. 
Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; 
I understand the animal realm … 
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi. 
 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. 
‘This person … will be reborn in the animal realm.’ 
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. 
Some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe. 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. 
 
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. 
 

‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma,  You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting rationally on our food. 

parato ca ghoso, yoniso ca manasikāro.  the voice of another and rational application of mind. 

Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi.  and investigated inside himself. 

Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti:  It’s when a noble disciple reflects rationally on the food that they eat: 

Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā.  An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. 
Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. 
An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. 

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. 
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. 
 

Te ca brāhmaṇiyonijāva samānā evamāhaṁsu:  Yet even though they’re born from a brahmin womb they say: 

nirayo vā tiracchānayoni vā”ti?  hell or the animal realm?” 
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. 
“The animal realm is better.” 
tiracchānayoni vā pettivisayo vā”ti? 
the animal realm or the ghost realm?” 
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. 
“The ghost realm is better.” 

yonijaṁ mattisambhavaṁ;  after the mother’s womb they’re born from. 

Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—  Reflect rationally on the food that you eat: 

Nirayo vā tiracchānayoni vā.  Hell or the animal realm. 

‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;  ‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish, 
anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; 
you don’t make a wish, 
āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; 
you both do and do not make a wish, 
nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. 
or you neither do nor don’t make a wish. 
Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; 
But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, 
anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; 
you don’t make a wish, 
āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; 
you both do and do not make a wish, 
nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. 
or you neither do nor don’t make a wish.’ 
āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; 
 
anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; 
 
āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; 
 
nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. 
 
Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; 
 
nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. 
 
Ayoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s an irrational way to win the fruit. 
Ayoni hesā, bhūmija, telassa adhigamāya. 
Because that’s an irrational way to extract oil. 
Ayoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s an irrational way to win the fruit. 
Ayoni hesā, bhūmija, khīrassa adhigamāya. 
Because that’s an irrational way to get milk. 
Ayoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s an irrational way to win the fruit. 
Ayoni hesā, bhūmija, navanītassa adhigamāya. 
Because that’s an irrational way to produce butter. 
Ayoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s an irrational way to win the fruit. 
Ayoni hesā, bhūmija, aggissa adhigamāya. 
Because that’s an irrational way to start a fire. 
Ayoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s an irrational way to win the fruit. 
Yoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s a rational way to win the fruit. 
Yoni hesā, bhūmija, telassa adhigamāya. 
Because that’s a rational way to extract oil. 
Yoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s a rational way to win the fruit. 
Yoni hesā, bhūmija, khīrassa adhigamāya. 
Because that’s a rational way to get milk. 
Yoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s a rational way to win the fruit. 
Yoni hesā, bhūmija, navanītassa adhigamāya. 
Because that’s a rational way to produce butter. 
Yoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s a rational way to win the fruit. 
Yoni hesā, bhūmija, aggissa adhigamāya. 
Because that’s a rational way to start a fire. 
Yoni hesā, bhūmija, phalassa adhigamāya. 
Because that’s a rational way to win the fruit. 

Anekapariyāyenapi kho ahaṁ, bhikkhave, tiracchānayonikathaṁ katheyyaṁ;  I could tell you many different things about the animal realm. 
yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni. 
So much so that it’s not easy to completely describe the suffering in the animal realm. 

evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti.  In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds: ‘These dear beings did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in the ghost realm, the animal realm, or in a place of loss, a bad place, the underworld, hell.’ 

“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.  “Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 
kammayonī kammabandhū → kammayoni kammabandhu (bj) 

‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti.  he was coming up with something irrational. 

Yoniso vicine dhammaṁ,  would examine the teaching rationally, 
Yoniso vicine dhammaṁ, 
 

Yoniso vicine dhammaṁ,  would examine the teaching properly, 

Nirayaṁ tiracchānayoniṁ,  they’re reborn in hell, 

Yoniso vicine dhammaṁ,  would examine the teaching rationally, 
Yoniso vicine dhammaṁ, 
 

“Mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.  “Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort. 
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti. 
You too should attain and realize supreme freedom through rational application of mind and rational right effort.” 

Akusalavitakkasutta  Unskillful Thoughts 
Akusalavitakkasutta → ayonisosuttaṁ (bj); ayonisomanasikārasuttaṁ (sya-all, pts2ed); ayoniso (vitakkitā) (pts1ed) 
“Ayoniso manasikārā, 
“Because of irrational application of mind, 
Ayoniso paṭinissajja, 
When you’ve given up irrationality, 
Ayoniso → ayoniṁ (pts1ed, pts2ed, mr) 
yoniso anucintaya. 
make sure your thoughts are rational. 

Sajjhāyena ayoniso;   

Api muccema pisācayoniyā”ti.  and hopefully we’ll be freed from the goblin realm.” 

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, Vipassī comprehended with wisdom: 

Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 

Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:  A learned noble disciple carefully and rationally applies the mind to dependent origination itself: 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti: 
A noble disciple carefully and rationally applies the mind to dependent origination itself: 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti …pe…  A noble disciple carefully and rationally applies the mind to dependent origination itself … 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:  In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: 

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:  In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: 

Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: 
Then, through rational application of mind, I comprehended with wisdom: 

Attadīpānaṁ, bhikkhave, viharataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti?  When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’ 

“Rūpaṁ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṁ samanupassatha.  “Mendicants, rationally apply the mind to form. Truly see the impermanence of form. 
Rūpaṁ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpasmiṁ nibbindati. 
When a mendicant does this, they grow disillusioned with form. 
Vedanaṁ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṁ samanupassatha. 
Rationally apply the mind to feeling … 
Vedanaṁ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṁ samanupassanto vedanāya nibbindati. 
 
saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṁ samanupassatha. 
choices … 
Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṁ yathābhūtaṁ samanupassanto saṅkhāresu nibbindati. 
 
Viññāṇaṁ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṁ samanupassatha. 
consciousness. Truly see the impermanence of consciousness. 
Viññāṇaṁ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṁ samanupassanto viññāṇasmiṁ nibbindati. 
When a mendicant does this, they grow disillusioned with consciousness. 

“Seyyathāpi, bhikkhave, ayaṁ gaṅgā nadī mahantaṁ pheṇapiṇḍaṁ āvaheyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?  “Mendicants, suppose this Ganges river was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a lump of foam? 
Evameva kho, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro? 
In the same way, a mendicant sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in form? 
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ uppajjati ceva nirujjhati ca. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? 
Suppose it was autumn, when the heavens rain heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a water bubble? 
Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā …pe… yā dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro? 
In the same way, a mendicant sees and contemplates any kind of feeling at all … examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in feeling? 
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro? 
Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a mirage? 
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? 
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a banana tree? 
Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro? 
In the same way, a mendicant sees and contemplates any kind of choices at all … examining them carefully. And they appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in choices? 
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? 
Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a magic trick? 
Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro? 
In the same way, a mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in consciousness? 
yoniso upaparikkhati; 
examining them carefully, 
yo naṁ passati yoniso. 
when you look at them closely. 

“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?  “Reverend Sāriputta, what things should an ethical mendicant rationally apply the mind to?” 
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. 
“Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. 
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. 
An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti. 
It’s possible that an ethical mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.” 
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?” 
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. 
“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti. 
It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” 
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant once-returner rationally apply the mind to?” 
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. 
“A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti. 
It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” 
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant non-returner rationally apply the mind to?” 
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. 
“A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti. 
It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection.” 
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?” 
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. 
“Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. 

“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?  “Reverend Sāriputta, what things should a learned mendicant rationally apply the mind to?” 
“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. 
“A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. 
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. 
A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti. 
It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.” 
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?” 
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. 
“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe… 
It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” … 
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?” 
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. 
“Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. 

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. 

abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya;  They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. 
abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; 
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. 

abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya;  They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. 
abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; 
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. 

abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya;  They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. 
abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; 
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. 

“Catasso imā, bhikkhave, nāgayoniyo.  “Mendicants, dragons reproduce in these four ways. 
imā kho, bhikkhave, catasso nāgayoniyo”ti. 
These are the four ways that dragons reproduce.” 

“Catasso imā, bhikkhave, nāgayoniyo.  “Mendicants, dragons reproduce in these four ways. 
Imā kho, bhikkhave, catasso nāgayoniyo”ti. 
These are the four ways that dragons reproduce.” 

“Catasso imā, bhikkhave, supaṇṇayoniyo.  “Mendicants, phoenixes reproduce in these four ways. 
imā kho, bhikkhave, catasso supaṇṇayoniyo”ti. 
These are the four ways that phoenixes reproduce.” 

“Catasso imā, bhikkhave, supaṇṇayoniyo.  “Mendicants, phoenixes reproduce in these four ways. 
imā kho, bhikkhave, catasso supaṇṇayoniyo. 
These are the four ways that phoenixes reproduce. 
Imā kho, bhikkhave, catasso supaṇṇayoniyo”ti. 
These are the four ways that phoenixes reproduce.” 

Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti:  It’s when a mendicant reflects rationally on the food that they eat: 

Ajjhattaaniccanandikkhayasutta  Focus, the Interior, and the End of Relishing 
Ajjhattaaniccanandikkhayasutta → ajjhattanandikkhayayonisosuttaṁ (bj); nandikkhaya 3 (pts1ed) 
“Cakkhuṁ, bhikkhave, yoniso manasi karotha, cakkhāniccatañca yathābhūtaṁ samanupassatha. 
“Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. 
Cakkhuṁ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṁ samanupassanto cakkhusmimpi nibbindati. 
When a mendicant does this, they grow disillusioned with the eye. 
Sotaṁ, bhikkhave, yoniso manasi karotha … 
Rationally apply the mind to the ear … 
jivhaṁ, bhikkhave, yoniso manasi karotha, jivhāniccatañca yathābhūtaṁ samanupassatha. 
tongue … 
Jivhaṁ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṁ samanupassanto jivhāyapi nibbindati. 
 
manaṁ, bhikkhave, yoniso manasi karotha, manāniccatañca yathābhūtaṁ samanupassatha. 
mind. Truly see the impermanence of the mind. 
Manaṁ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṁ samanupassanto manasmimpi nibbindati. 
When a mendicant does this, they grow disillusioned with the mind. 

Bāhiraaniccanandikkhayasutta  Focus, the Exterior, and the End of Relishing 
Bāhiraaniccanandikkhayasutta → bahiddhānandikkhayayonisosuttaṁ (bj); nandikkhaya 4 (pts1ed) 
“Rūpe, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṁ samanupassatha. 
“Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. 
Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpesupi nibbindati. 
When a mendicant does this, they grow disillusioned with sights. 
dhamme, bhikkhave, yoniso manasi karotha, dhammāniccatañca yathābhūtaṁ samanupassatha. 
ideas. Truly see the impermanence of ideas. 
Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṁ samanupassanto dhammesupi nibbindati. 
When a mendicant does this, they grow disillusioned with ideas. 

nirayaṁ vā, tiracchānayoniṁ vā.  hell or the animal realm. 
nirayaṁ vā tiracchānayoniṁ vā. 
 
nirayaṁ vā tiracchānayoniṁ vā. 
 
nirayaṁ vā tiracchānayoniṁ vā. 
 
nirayaṁ vā tiracchānayoniṁ vā. 
hell or the animal realm. 

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya.  “Mendicants, when a mendicant has three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. 
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: 
It’s when a mendicant reflects rationally on the food that they eat: 
evaṁ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: 
In the same way, a mendicant reflects rationally on the food that they eat: 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. 
When a mendicant has these three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.” 

nirayaṁ vā tiracchānayoniṁ vā”ti.  hell or the animal realm.” 

nirayaṁ vā tiracchānayoniṁ vā”ti.  hell or the animal realm.” 

nirayaṁ vā tiracchānayoniṁ vā”ti.   

Yonisomanasikārasampadāsutta  Accomplishment in Rational Application of Mind (1st) 
Yonisomanasikārasampadāsutta → yonisosuttaṁ (bj); yoniso (pts1ed) 
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikārasampadā. 
In the same way accomplishment in rational application of mind is the forerunner and precursor of the noble eightfold path for a mendicant. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? 
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. 
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 

Dutiyayonisomanasikārasampadāsutta  Accomplishment in Rational Application of Mind (2nd) 
Dutiyayonisomanasikārasampadāsutta → yoniso (pts1ed) 
“Yadidaṁ—yonisomanasikārasampadā. 
“… accomplishment in rational application of mind. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? 
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. 
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 
yoniso bhavati sattamaṁ. 

Yonisomanasikārasampadāsutta  Accomplishment in Rational Application of Mind (1st) 
“Yadidaṁ—yonisomanasikārasampadā. 
“… accomplishment in rational application of mind. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? 
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. 
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 

Dutiyayonisomanasikārasampadāsutta  Accomplishment in Rational Application of Mind (2nd) 
“Yadidaṁ—yonisomanasikārasampadā. 
“… accomplishment in rational application of mind. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? 
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. 
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 
yoniso bhavati sattamaṁ. 

Yonisomanasikārasampadāsutta  Accomplishment in Rational Application of Mind 
“Yathayidaṁ, bhikkhave, yonisomanasikārasampadā. 
“… accomplishment in rational application of mind. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? 
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. 
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 

Dutiyayonisomanasikārasampadāsutta  Accomplishment in Rational Application of Mind (2nd) 
“Yathayidaṁ, bhikkhave, yonisomanasikārasampadā. 
“… accomplishment in rational application of mind. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? 
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. 
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 
yoniso bhavati sattamaṁ. 

Tattha ayonisomanasikārabahulīkāro—  Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to them 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 

“Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti?  “Reverend Upavāna, can a mendicant know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease?” 
“Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti. 
“They can, Reverend Sāriputta. 
“Evaṁ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti. 
That’s how a mendicant can know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease.” 

evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikāro.  In the same way, for a mendicant rational application of mind is the forerunner and precursor of the arising of the seven awakening factors. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? 
And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. 
That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.” 

Ayonisomanasikārasutta  Irrational Application of Mind 
Ayonisomanasikārasutta → yonisosuttaṁ (bj); ayoniso (pts1ed) 
“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; 
“Mendicants, when you apply the mind irrationally, sensual desire, 
Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati; 
When you apply the mind rationally, sensual desire, 

ayoniso cāparihānī;   

“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṁ dhammānaṁ aggamakkhāyati.  “Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in rational application of mind and meet at rational application of mind, and rational application of mind is said to be the best of them. 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. 
A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors. 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? 
And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. 
That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.” 

Ayonisomanasikārasutta  Irrational Application of Mind 
Ayonisomanasikārasutta → yonisosuttaṁ (bj); yoniso 1 (pts1ed) 
“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti. 
“Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow.” 
Yonisomanasikārasutta 
Yonisomanasikārasutta → yonisosuttaṁ (bj); yoniso 2 (pts1ed) 
“Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti. 
“Mendicants, when you apply the mind rationally, the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they’ve arisen, they’re fully developed.” 

Dve yoniso ca buddhi ca;   

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, yonisomanasikāro.  “Taking into account interior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like rational application of mind. …” 
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. 
 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? 
 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. 
" 

Tattha ayonisomanasikārabahulīkāro—  Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that 
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that 
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them 

“kiñcāpi, bhikkhave, rājā cakkavattī catunnaṁ dīpānaṁ issariyādhipaccaṁ rajjaṁ kāretvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati devānaṁ tāvatiṁsānaṁ sahabyataṁ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā.  “Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld. 
Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld. 

“Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.  “Sir, the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.” 
Sappurisasaṁsevo hi, sāriputta, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgaṁ. 
For the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 
khīṇatiracchānayoni → khīṇatiracchānayoniyo (bj, sya-all, km); khīṇatiracchānayoniko (pts1ed, mr) 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’? 
 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’. 
 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

Tatridaṁ aññathattaṁ—so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatī”ti—netaṁ ṭhānaṁ vijjati.  In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. 
Tatridaṁ aññathattaṁ—so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti—netaṁ ṭhānaṁ vijjati. 
In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. 

Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.  This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. 
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. 
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld. 

Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.  This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. 
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld. 
Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. 
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld. 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ 
khīṇatiracchānayoni → khīṇatiracchānayoniyo (sabbattha) 
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti— 
A noble disciple rationally applies the mind to dependent origination itself: 
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. 
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” 

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

… “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā tiracchānayoniyā paccājāyanti …pe….  “… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the animal realm are many …” 

… “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” 

… “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….  “… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” 

evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā tiracchānayoniyā paccājāyanti …pe….  “… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the animal realm are many.”