1. Rūpādivagga   The Chapter on What Occupies the Mind  
Rūpādivagga → cittapariyādānavaggo (bj); ekadhammādipāḷi (cck); ekadhammādipāli (sya1ed, sya2ed); rūpavagga (pts1ed) 
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthirūpaṁ.  
“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman.  
Itthirūpaṁ, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The sight of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthisaddo.  
“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman.  
Itthisaddo, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The sound of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthigandho.  
“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman.  
Itthigandho, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The smell of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiraso.  
“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman.  
Itthiraso, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The taste of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiphoṭṭhabbo.  
“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman.  
Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The touch of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisarūpaṁ.  
“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man.  
Purisarūpaṁ, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The sight of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisasaddo.  
“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man.  
Purisasaddo, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The sound of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisagandho.  
“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man.  
Purisagandho, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The smell of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaraso.  
“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man.  
Purisaraso, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The taste of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaphoṭṭhabbo.  
“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man.  
Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The touch of a man occupies a woman’s mind.” 

Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṁ uppajjati uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti.   When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.”  
Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ uppajjati uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.”  
Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ nuppajjati uppannañca uddhaccakukkuccaṁ pahīyatī”ti.  
When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.”  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ akammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   “Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind.  
yathayidaṁ, bhikkhave, cittaṁ → yathayidaṁ cittaṁ (bj, pts1ed) 
Cittaṁ, bhikkhave, abhāvitaṁ akammaniyaṁ hotī”ti.  
An undeveloped mind is useless.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ kammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ kammaniyaṁ hotī”ti.  
A developed mind is workable.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ mahato anatthāya saṁvattatī”ti.  
An undeveloped mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ mahato atthāya saṁvattatī”ti.  
A developed mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ apātubhūtaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ apātubhūtaṁ mahato anatthāya saṁvattatī”ti.  
An undeveloped mind, with untapped potential, is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ pātubhūtaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ pātubhūtaṁ mahato atthāya saṁvattatī”ti.  
A developed mind, with its potential realized, is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattatī”ti.  
An undeveloped and uncultivated mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattatī”ti.  
A developed and cultivated mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hotī”ti.  
An undeveloped and uncultivated mind brings suffering.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hotī”ti.  
A developed and cultivated mind brings happiness.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   “Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind.  
Cittaṁ, bhikkhave, adantaṁ mahato anatthāya saṁvattatī”ti.  
A wild mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, dantaṁ mahato atthāya saṁvattatī”ti.  
A tamed mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ aguttaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind.  
Cittaṁ, bhikkhave, aguttaṁ mahato anatthāya saṁvattatī”ti.  
An unguarded mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ guttaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, guttaṁ mahato atthāya saṁvattatī”ti.  
A guarded mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ arakkhitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind.  
Cittaṁ, bhikkhave, arakkhitaṁ mahato anatthāya saṁvattatī”ti.  
An unprotected mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ rakkhitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, rakkhitaṁ mahato atthāya saṁvattatī”ti.  
A protected mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind.  
Cittaṁ, bhikkhave, asaṁvutaṁ mahato anatthāya saṁvattatī”ti.  
An unrestrained mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, saṁvutaṁ mahato atthāya saṁvattatī”ti.  
A restrained mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected, and restrained, is so very harmful as the mind.  
Cittaṁ, bhikkhave, adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ mahato anatthāya saṁvattatī”ti.  
An untamed, unguarded, unprotected, and unrestrained mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ mahato atthāya saṁvattatī”ti.  
A tamed, guarded, protected, and restrained mind is very beneficial.” 

Micchāpaṇihitattā, bhikkhave, cittassā”ti.   Because their mind is pointing the wrong way.”  
Sammāpaṇihitattā, bhikkhave, cittassā”ti.  
Because the mind is pointing the right way.”  
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi:  
“Mendicants, when I’ve comprehended the mind of a person whose mind is corrupted, I understand:  
Cittaṁ hissa, bhikkhave, paduṭṭhaṁ.  
Because their mind is corrupted.  
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi:  
“Mendicants, when I’ve comprehended the mind of a person whose mind is pure, I understand:  
Cittaṁ hissa, bhikkhave, pasannaṁ.  
Because their mind is pure.  
Āvilattā, bhikkhave, cittassā”ti.  
Because their mind is clouded.”  
Anāvilattā, bhikkhave, cittassā”ti.  
Because their mind is unclouded.”  
Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.  
so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.  
A mind that is developed and cultivated is pliable and workable.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ.  
“Mendicants, I do not see a single thing that’s as quick to change as the mind.  
Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṁ cittan”ti.  
So much so that it’s not easy to give a simile for how quickly the mind changes.”  
“Pabhassaramidaṁ, bhikkhave, cittaṁ.  
“This mind, mendicants, is radiant.  
“Pabhassaramidaṁ, bhikkhave, cittaṁ.  
“This mind, mendicants, is radiant.  

“Pabhassaramidaṁ, bhikkhave, cittaṁ.   “This mind, mendicants, is radiant.  
Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī”ti.  
So I say that the unlearned ordinary person has no development of the mind.”  
“Pabhassaramidaṁ, bhikkhave, cittaṁ.  
“This mind, mendicants, is radiant.  
Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī”ti.  
So I say that the learned noble disciple has development of the mind.”  
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṁ āsevati;  
“If, mendicants, a mendicant cultivates a mind of love even as long as a finger-snap,  
mettācittaṁ → mettaṁ cittaṁ (bj); mettacittaṁ (sya-all, km, pts1ed, mr) 
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṁ bhāveti;  
“If, mendicants, a mendicant develops a mind of love even as long as a finger-snap,  
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṁ manasi karoti;  
“If, mendicants, a mendicant focuses on a mind of love even as long as a finger-snap,  

… Cittakathikānaṁ yadidaṁ kumārakassapo.   … with brilliant speech is Kassapa the Prince.  

… Evamevaṁ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṁ karitvā labhanti samādhiṁ labhanti cittassekaggataṁ;   … so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few,  
karitvā labhanti samādhiṁ → cittassa samādhiṁ (si) | cittassekaggataṁ → cittassa ekaggaṁ (bj) 
atha kho eteva sattā bahutarā ye vavassaggārammaṇaṁ karitvā na labhanti samādhiṁ na labhanti cittassekaggataṁ.  
while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.  

Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;   If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger-snap …  
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger-snap …  
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise, even for the time of a finger-snap …  
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger-snap …  
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …  
the basis of psychic power that has immersion due to mental development, and active effort …  

“Ekadhamme, bhikkhave, bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṁ gacchanti.   “When one thing, mendicants, is developed and cultivated the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.  
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṁ gacchantī”ti.  
When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.”  

Cittaṁ bhāvīyati.   The mind is developed.  
Cittaṁ bhāvitaṁ kamatthamanubhoti?  
What is the benefit of developing the mind?  
Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati.  
The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow.  

4. Samacittavagga   The Chapter on the Peaceful Mind  
‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti.  
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’  
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.  
It was right here that those deities developed their minds.  
Samacittavaggo catuttho. 

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.   It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.  
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti:  
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying:  
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.  
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing.  

Sacittavodānañca na ca kiñci loke upādiyati.   Cleaning your own mind, and not grasping at anything in the world.  

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.   It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.  

‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti.   ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’  
Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno.  
and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others.  
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ pajānanti.  
They see far without being seen, even by those close; and they understand the minds of others.  
devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo.  
And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others.  
Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ jānanti.  
They see far without being seen, even by those close; and they understand the minds of others.  
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti.  
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’  
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti.  
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  
Cittaṁ yassa vasībhūtaṁ,  
whose mind is mastered,  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  
Cittaṁ yassa vasībhūtaṁ,  
whose mind is mastered,  

‘evampi te mano, itthampi te mano, itipi te cittan’ti.   ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’  
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
 
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
 
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’  
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’  

āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti.   sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”  
gonako → goṇako (bj, sya-all, pts1ed) | cittako → cittakā (bj); cittikā (sya-all) | kadalimigapavarapaccattharaṇaṁ → kādalimigapavarapaccattharaṇaṁ (bj); kādasimigapavarapaccattharaṇaṁ (sya-all)  
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ.  
 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;   Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

etadatthaṁ sotāvadhānaṁ, yadidaṁ anupādā cittassa vimokkhoti.   and listening well, that is, the liberation of the mind by not grasping.  

Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.   A corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.  
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort.  
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.  
In the same way, a corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti.  
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.  
‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
‘A noble disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’  
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .1  
That’s how a corrupt mind is cleaned by applying effort.  
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.  
A corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.  
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.  
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.  
In the same way, a corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti.  
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up.  
Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’  
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .2  
That’s how a corrupt mind is cleaned by applying effort.  
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.  
A corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.  
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.  
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.  
In the same way, a corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti.  
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up.  
Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’  
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .3  
That’s how a corrupt mind is cleaned by applying effort.  
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.  
A corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.  
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.  
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.  
In the same way, a corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti.  
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up.  
Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’  
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .4  
That’s how a corrupt mind is cleaned by applying effort.  
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.  
A corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.  
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.  
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.  
In the same way, a corrupt mind is cleaned by applying effort.  
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?  
And how is a corrupt mind cleaned by applying effort?  
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti.  
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.  
Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’  
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .5  
That’s how a corrupt mind is cleaned by applying effort.  

Sace, udāyi, ānando avītarāgo kālaṁ kareyya, tena cittappasādena sattakkhattuṁ devesu devarajjaṁ kāreyya, sattakkhattuṁ imasmiṁyeva jambudīpe mahārajjaṁ kāreyya.   If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.  

Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ—  Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.  
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.  
‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’  

Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ.   But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants.  
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.  
‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’  

Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ—  Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.  
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.  
‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’  

adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?   the higher ethics, the higher mind, and the higher wisdom?”  
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.  
 
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya.  
the higher ethics, the higher mind, and the higher wisdom.  
Yato kho tvaṁ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṁ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati.  
As you train in these, you will give up greed, hate, and delusion.  
Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi.  
After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom.  
Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi.  
He gave up greed, hate, and delusion.  

Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati.   They train in the higher ethics, the higher mind, and the higher wisdom.  

Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā—  The training in the higher ethics, the higher mind, and the higher wisdom.  

Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—  The training in the higher ethics, the higher mind, and the higher wisdom.  

Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—  The training in the higher ethics, the higher mind, and the higher wisdom.  

Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.   The training in the higher ethics, the higher mind, and the higher wisdom.  
Katamā ca, bhikkhave, adhicittasikkhā?  
And what is the training in the higher mind?  
Ayaṁ vuccati, bhikkhave, adhicittasikkhā.  
This is called the training in the higher mind.  

Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.   The training in the higher ethics, the higher mind, and the higher wisdom.  
Katamā ca, bhikkhave, adhicittasikkhā?  
And what is the training in the higher mind?  
Ayaṁ vuccati, bhikkhave, adhicittasikkhā.  
This is called the training in the higher mind.  
Adhisīlaṁ adhicittaṁ,  
The higher ethics, the higher mind,  

Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ—  Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.  
‘ajjeva me anupādāya āsavehi cittaṁ vimuccatu sve vā uttarasve vā’ti.  
‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’  
Atha kho, bhikkhave, hoti so samayo yaṁ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṁ vimuccati.  
But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.  
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti.  
‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’  

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.   When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.  
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.  

Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.   In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.  
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.  
When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.  
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.  
When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.  
Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.  
But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi.  
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.  
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.  
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,  
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ;  
and mind without greed as “mind without greed”;  
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,  
mind with hate as “mind with hate”,  
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ;  
and mind without hate as “mind without hate”;  
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,  
mind with delusion as “mind with delusion”,  
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ;  
and mind without delusion as “mind without delusion”;  
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ,  
constricted mind as “constricted mind”,  
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ;  
and scattered mind as “scattered mind”;  
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ,  
expansive mind as “expansive mind”,  
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ;  
and unexpansive mind as “unexpansive mind”;  
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ,  
mind that is not supreme as “mind that is not supreme”,  
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ;  
and mind that is supreme as “mind that is supreme”;  
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ,  
mind immersed in samādhi as “mind immersed in samādhi”,  
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ;  
and mind not immersed in samādhi as “mind not immersed in samādhi”;  
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ,  
freed mind as “freed mind”,  
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’  

“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni—  “Mendicants, a mendicant committed to the higher mind should focus on three foundations from time to time:  
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya.  
If a mendicant dedicated to the higher mind focuses solely on the foundation of immersion, it’s likely their mind will incline to laziness.  
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya.  
If they focus solely on the foundation of exertion, it’s likely their mind will incline to restlessness.  
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.  
If they focus solely on the foundation of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements.  
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.  
But when a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.  
Evamevaṁ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni— 
In the same way, a mendicant committed to the higher mind should focus on three foundations from time to time:  
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya.  
 
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya.  
 
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.  
 
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.  
When a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.  
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.  
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.  

Sīlavipatti, cittavipatti, diṭṭhivipatti.   Failure in ethics, mind, and view.  
Katamā ca, bhikkhave, cittavipatti?  
And what is failure in mind?  
Ayaṁ vuccati, bhikkhave, cittavipatti.  
This is called ‘failure in mind’.  
cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti;  
mind,  
Sīlasampadā, cittasampadā, diṭṭhisampadā.  
Accomplishment in ethics, mind, and view.  
Katamā ca, bhikkhave, cittasampadā?  
And what is accomplishment in mind?  
Ayaṁ vuccati, bhikkhave, cittasampadā.  
This is called accomplishment in mind.  
cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti;  
mind,  

Sīlavipatti, cittavipatti, diṭṭhivipatti.   Failure in ethics, mind, and view.  
Katamā ca, bhikkhave, cittavipatti?  
And what is failure in mind?  
Ayaṁ vuccati, bhikkhave, cittavipatti.  
This is called ‘failure in mind’.  
Sīlasampadā, cittasampadā, diṭṭhisampadā.  
Accomplishment in ethics, mind, and view.  
Katamā ca, bhikkhave, cittasampadā?  
And what is accomplishment in mind?  
Ayaṁ vuccati, bhikkhave, cittasampadā.  
This is called accomplishment in mind.  
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Cittasampadāhetu vā …pe… diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.  
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.  
evamevaṁ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti, cittasampadāhetu vā sattā …pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.  
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.  

Addasā kho bhagavā goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.   While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties.  
Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.  
 

Āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi.  
Atha ca pana me nānupādāya āsavehi cittaṁ vimuccatī”ti.  
But my mind is not freed from the defilements by not grasping.”  
‘āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti, idaṁ te uddhaccasmiṁ.  
‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness.  
‘atha ca pana me nānupādāya āsavehi cittaṁ vimuccatī’ti, idaṁ te kukkuccasmiṁ.  
‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse.  
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁharatū”ti.  
It would be good to give up these three things. Ignore them and apply your mind to freedom from death.”  
Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁhari.  
After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death.  

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;   It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.  
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.  
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.  
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati ….  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. …  
cittasamādhi …pe…  
They develop the basis of psychic power that has immersion due to mental development, and active effort.  

Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, carampi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati.   Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.  
Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati.  
Suppose a mendicant has got rid of desire and ill will while standing …  
Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, nisinnopi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati.  
sitting …  
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccatīti.  
and when lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.  

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;   A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.  
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.  
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.  
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.  

Vighāto hoti cittassa,   food, and drink,  

Sato ekaggacittassa,   mindful, with unified mind,  
ekaggacittassa → ekaggacittāyaṁ (mr) 

‘ahametaṁ abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:   ‘I’ll reject this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them:  
So vata, paribbājakā, abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible to reject this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent.  
‘ahametaṁ sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:  
‘I’ll reject this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them:  
So vata, paribbājakā, sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible to reject this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.  

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;   It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles.  
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  
In the evening, they continue to practice walking and sitting meditation.  
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.  

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.   And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.  

“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.   “Mendicants, there are these four perversions of perception, mind, and view.  
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso;  
Taking impermanence as permanence.  
dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso;  
Taking suffering as happiness.  
anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso;  
Taking not-self as self.  
asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.  
Taking ugliness as beauty.  
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.  
These are the four perversions of perception, mind, and view.  
Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā.  
There are these four corrections of perception, mind, and view.  
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;  
Taking impermanence as impermanence.  
dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;  
Taking suffering as suffering.  
anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;  
Taking not-self as not-self.  
asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.  
Taking ugliness as ugliness.  
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.  
These are the four corrections of perception, mind, and view.  
sacittaṁ paccaladdhā te;  
they get their mind back.  

Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati.   Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up.  
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati.  
Knowing that ‘ill will …’ …  
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahati.  
‘dullness and drowsiness …’ …  
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkilesaṁ pajahati.  
‘restlessness and remorse …’ …  
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahati.  
‘doubt is a corruption of the mind’, that noble disciple gives it up.  
Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti.  
When a noble disciple has given up these things,  
Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti.  
 
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkileso pahīno hoti.  
 
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkileso pahīno hoti.  
 
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti.  
 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.   It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.  
Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up.  
Idha, bhikkhave, bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.  
Idha, bhikkhave, bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.  

‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ?   ‘Reverend, how should the mind be stilled?  
Kathaṁ cittaṁ sannisādetabbaṁ?  
How should it be settled?  
Kathaṁ cittaṁ ekodi kātabbaṁ?  
How should it be unified?  
cittaṁ ekodi kātabbaṁ → ekodikattabbaṁ (sya-all, pts1ed) 
Kathaṁ cittaṁ samādahātabban’ti?  
How should it be immersed in samādhi?’  
‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti.  
‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’  
‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ?  
‘Reverend, how should the mind be stilled?  
Kathaṁ cittaṁ sannisādetabbaṁ?  
How should it be settled?  
Kathaṁ cittaṁ ekodi kātabbaṁ?  
How should it be unified?  
Kathaṁ cittaṁ samādahātabbaṁ?  
How should it be immersed in samādhi?’  
‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.  
‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’  

‘Mā me rajanīyesu dhammesu cittaṁ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;   ‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind.  
‘mā me dosanīyesu dhammesu cittaṁ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;  
‘May my mind not be angered by things that provoke hate.’ …  
‘mā me mohanīyesu dhammesu cittaṁ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;  
‘May my mind not be deluded by things that promote delusion.’ …  
‘mā me madanīyesu dhammesu cittaṁ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.  
‘May my mind not be intoxicated by things that intoxicate.’ …  
Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṁ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṁ na dussati vītadosattā, mohanīyesu dhammesu cittaṁ na muyhati vītamohattā, madanīyesu dhammesu cittaṁ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṁ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.  
When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics.” 

Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.   Lust infects their mind,  

sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti.   Yet when a Realized One is teaching the Dhamma of non-clinging, they want to listen, they actively listen, and they try to understand.  
Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti.  
Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they actively listen, and they try to understand.  
Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti.  
Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they actively listen, and they try to understand.  
Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti.  
Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand.  

Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?   Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”  
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā dukkhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.  
I relied on the painful practice with swift insight to free my mind from defilements by not grasping.” 

Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?   Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”  
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā sukhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.  
I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.” 

Hoti so, āvuso, samayo yaṁ taṁ cittaṁ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati.   But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi.  

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.   When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you reject the water element, detaching the mind from the water element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you reject the air element, detaching the mind from the air element.  

Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.   but their mind isn’t secure, confident, settled, and decided about it.  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.  
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.  
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.  
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.  
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.  

“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti.   “Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”  

Sīlapārisuddhipadhāniyaṅgaṁ, cittapārisuddhipadhāniyaṅgaṁ, diṭṭhipārisuddhipadhāniyaṅgaṁ, vimuttipārisuddhipadhāniyaṅgaṁ.   The factors of trying to be pure in ethics, mind, view, and freedom.  
Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ?  
And what is the factor of trying to be pure in mind?  
Ayaṁ vuccati, byagghapajjā, cittapārisuddhi.  
This is called purity of mind.  
Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.  
Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṁ virājeti, vimocanīyesu dhammesu cittaṁ vimoceti.  
That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from.  
So rajanīyesu dhammesu cittaṁ virājetvā, vimocanīyesu dhammesu cittaṁ vimocetvā sammāvimuttiṁ phusati.  
Doing so, they experience perfect freedom.  

“Evaṁ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti.   “A mendicant whose mind is rightly freed like this has achieved six consistent responses.  
Evamevaṁ kho, vappa, evaṁ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti.  
In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses.  

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.   Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.  
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.  
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.  
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.  
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.  
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.  
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.  
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.  
āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
knowledge of the ending of defilements.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Byāpannacittasutta   Ill Will  

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;   Firstly, a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.  
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
…so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.  

cittasamādhi …pe…   mental development …  

Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.   In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.  
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.  
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya.  
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements.  
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case.  
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,  
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,  
and mind without greed as “mind without greed”;  
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,  
mind with hate as “mind with hate”,  
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ,  
and mind without hate as “mind without hate”;  
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,  
mind with delusion as “mind with delusion”,  
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ,  
and mind without delusion as “mind without delusion”;  
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ,  
constricted mind as “constricted mind”,  
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ,  
and scattered mind as “scattered mind”;  
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ,  
expansive mind as “expansive mind”,  
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ,  
and unexpansive mind as “unexpansive mind”;  
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ,  
mind that is not supreme as “mind that is not supreme”,  
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ,  
and mind that is supreme as “mind that is supreme”;  
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ,  
mind immersed in samādhi as “mind immersed in samādhi”,  
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ,  
and mind not immersed in samādhi as “mind not immersed in samādhi”;  
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ,  
freed mind as “freed mind”,  
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’  

“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.   “Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.  
Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.  
Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the second opportunity for freedom. …  
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.  
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.  
Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the fourth opportunity for freedom. …  
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.  
Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the fifth opportunity for freedom. …  
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.  
These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.” 

Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.   When the noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.  
“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
“In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.  
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya,  
In the same way, when noble right immersion with five factors is cultivated in this way,  
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,  
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,  
and mind without greed as “mind without greed”;  
sadosaṁ vā cittaṁ …  
mind with hate as “mind with hate”,  
vītadosaṁ vā cittaṁ …  
and mind without hate as “mind without hate”;  
samohaṁ vā cittaṁ …  
mind with delusion as “mind with delusion”,  
vītamohaṁ vā cittaṁ …  
and mind without delusion as “mind without delusion”;  
saṅkhittaṁ vā cittaṁ …  
constricted mind as “constricted mind”,  
vikkhittaṁ vā cittaṁ …  
and scattered mind as “scattered mind”;  
mahaggataṁ vā cittaṁ …  
expansive mind as “expansive mind”,  
amahaggataṁ vā cittaṁ …  
and unexpansive mind as “unexpansive mind”;  
sauttaraṁ vā cittaṁ …  
mind that is not supreme as “mind that is not supreme”,  
anuttaraṁ vā cittaṁ …  
and mind that is supreme as “mind that is supreme”;  
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi as “mind immersed in samādhi”,  
asamāhitaṁ vā cittaṁ …  
and mind not immersed in samādhi as “mind not immersed in samādhi”;  
vimuttaṁ vā cittaṁ …  
freed mind as “freed mind”,  
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’  

‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.   ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’  
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.  
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’  

Itthī, bhikkhave, gacchantīpi purisassa cittaṁ pariyādāya tiṭṭhati;   When a woman walks, she occupies a man’s mind.  
ṭhitāpi …pe… nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṁ pariyādāya tiṭṭhati.  
When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind.  

“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṁ nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā”ti.   “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”  
‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṁ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā’”ti.  
‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’”  
“Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.  
“That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.  
“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā”ti.  
“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.”  
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā’”ti.  
‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”  
“Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā.  
“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.  

cittasamādhi …   A mendicant develops the basis of psychic power that has immersion due to mental development, and active effort …  

cittasamādhi …   the basis of psychic power that has immersion due to mental development, and active effort …  
So kho ahaṁ, bhikkhave, imesaṁ ussoḷhipañcamānaṁ dhammānaṁ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmesiṁ abhiññāsacchikiriyāya,  
When I had developed and cultivated these five things, with vigor as fifth,  

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;   Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness.  
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti;  
Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.  
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;  
Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.  
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;  
Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse.  
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.   Lust infects his mind,  
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,  
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,  
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.  

Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.   When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.  
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.  
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati—  They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati— 
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.  

ummādā cittakkhepā aññaṁ byākaroti;   Or because of madness and mental disorder.  

Idha, bhikkhave, bhikkhu atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṁ cittaṁ paccavekkhati.   It’s when a mendicant has attained the textual analysis of meaning, text, terminology, and eloquence, and they review the extent of their mind’s freedom.  

yathāvimuttaṁ cittaṁ paccavekkhati.   They review the extent of their mind’s freedom.  

yathāvimuttaṁ cittaṁ paccavekkhati.   They review the extent of their mind’s freedom.  

yathāvimuttaṁ cittaṁ paccavekkhati.   They review the extent of their mind’s freedom.  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe sārajjati, na sakkoti cittaṁ samādahituṁ.   It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind.  
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde sārajjati, na sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind.  
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind.  
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind.  
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, feeling a touch with their body, is aroused by a desirable touch, so is not able to still the mind.  
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe na sārajjati, sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind.  
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde na sārajjati, sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind.  
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind.  
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind.  
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, feeling a touch with their body, is not aroused by a desirable touch, so is able to still the mind.  

‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu;   ‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and get rid of the defilements born of regret, and then develop the mind and wisdom.  
‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṁ paññañca bhāvetu;  
‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom.  
‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu;  
‘Venerable, the defilements born of transgression are not found in you, yet the defilements born of regret grow. You would do well to get rid of the defilements born of regret, and then develop the mind and wisdom.  
‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṁ paññañca bhāvetu;  
‘Venerable, the defilements born of transgression are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom.  

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.   And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand.  
uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṁ namati.  
And their mind tends to enjoy the five refined kinds of sensual stimulation.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati.   They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati.  
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.  

Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṁ paṭibhānaṁ duppaṭivinodayaṁ, uppannaṁ gamikacittaṁ duppaṭivinodayaṁ.   Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling.  

Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati.   Relying on a person who is impressive all around, the mind becomes confident.  

Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.   This is the first blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.  
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.  
This is the second blissful meditation …  
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.  
This is the third blissful meditation …  
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.  
This is the fourth blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.  
na pive cittamohaniṁ.  
as they confuse the mind.  
Abyāpajjaṁ hitaṁ cittaṁ,  
You should develop a harmless mind of welfare,  

Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti.   A person may be wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.  

Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, ‘vaṇṇitaṁ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti.   A person may eat only from the almsbowl because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.  

Idha, bhikkhave, bhikkhuno kāmaṁ manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them.  
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on renunciation, their mind is secure, confident, settled, and decided about it.  
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ kāmehi;  
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.  
Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on ill will, but their mind isn’t secure …  
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on good will, their mind becomes secure …  
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ byāpādena;  
Their mind is in a good state … well detached from ill will.  
Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on harming, but their mind isn’t secure …  
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on compassion, their mind is eager …  
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ vihesāya;  
Their mind is in a good state … well detached from harming.  
Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on form, but their mind isn’t secure …  
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the formless, their mind becomes secure …  
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ rūpehi;  
Their mind is in a good state … well detached from forms.  
Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it.  
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ sakkāyena;  
Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.  

Assutaṁ suṇāti, sutaṁ pariyodāpeti, kaṅkhaṁ vitarati, diṭṭhiṁ ujuṁ karoti, cittamassa pasīdati.   You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind.  

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.  
This is the first kind of emotional barrenness.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.  
This is the fifth kind of emotional barrenness.  

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetasovinibandho.  
This is the first emotional shackle.  
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetasovinibandho.  
This is the fifth emotional shackle.  

Appasannā nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti, satthusāsanaṁ akataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa nappasīdati.   You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear.  
Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa pasīdati.  
You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear.  

otiṇṇacittassetaṁ pāṭikaṅkhaṁ: ‘anabhirato vā brahmacariyaṁ carissati aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjissati sikkhaṁ vā paccakkhāya hīnāyāvattissati’.   When your mind is swamped by lust, you can expect that you will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life.  

Sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti,   They understand mind with greed as ‘mind with greed’,  
vītarāgaṁ vā cittaṁ …  
and mind without greed as ‘mind without greed’.  
sadosaṁ vā cittaṁ …  
They understand mind with hate …  
vītadosaṁ vā cittaṁ …  
mind without hate …  
samohaṁ vā cittaṁ …  
mind with delusion …  
vītamohaṁ vā cittaṁ …  
mind without delusion …  
saṅkhittaṁ vā cittaṁ …  
constricted mind …  
vikkhittaṁ vā cittaṁ …  
scattered mind …  
mahaggataṁ vā cittaṁ …  
expansive mind …  
amahaggataṁ vā cittaṁ …  
unexpansive mind …  
sauttaraṁ vā cittaṁ …  
mind that is not supreme …  
anuttaraṁ vā cittaṁ …  
mind that is supreme …  
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi …  
asamāhitaṁ vā cittaṁ …  
mind not immersed in samādhi …  
vimuttaṁ vā cittaṁ …  
freed mind …  
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.  
They understand unfreed mind as ‘unfreed mind’.  

Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;   When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha.  
At that time their mind is unswerving, based on the Realized One.  
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.  
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha.  
 
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
 
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha.  
 
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
 
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha.  
 
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
 
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha.  
 
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
 
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
ujugatamevassa tasmiṁ samaye cittaṁ hoti tā devatā ārabbha.  
At that time their mind is unswerving, based on the deities.  
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
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 in samādhi.  

atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.   Yet somehow ill will still occupies my mind.’  
atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow ill will still occupies the mind.  
atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the thought of harming still occupies my mind.’  
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
 
atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow discontent still occupies my mind.’  
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
 
atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow desire still occupies my mind.’  
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
 
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the dart of doubt and indecision still occupies my mind.’  
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow the dart of doubt and indecision still occupies the mind.  

Yasmiṁ, bhikkhave, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;   When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.  
Yasmiṁ, bhikkhave, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, bhikkhave, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, bhikkhave, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.  

Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;   When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.  
Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
 
Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā.  
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.  

‘nevāyaṁ udāyī moghapuriso adhicittaṁ anuyutto viharatī’ti.   this silly man Udāyī is not committed to the higher mind.  
iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.  

Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. …  

Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṁ cittaṁ pasādeti, datvā attamano hoti.   It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.  
dadaṁ cittaṁ pasādaye;  
confidence while giving,  

‘idāni ayamāyasmā asamāhitaṁ vā cittaṁ samādahissati, samāhitaṁ vā cittaṁ anurakkhissatī’ti.   ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it, or if it is immersed in samādhi, they will preserve it.’  
‘idāni ayamāyasmā avimuttaṁ vā cittaṁ vimocessati, vimuttaṁ vā cittaṁ anurakkhissatī’ti.  
‘Now this venerable will free the unfreed mind or preserve the freed mind.’  

cittassūpasame rataṁ.   he loves peace of mind.  

dadaṁ cittaṁ pasādayaṁ.   with wealth that is properly earned.  
sammā cittaṁ vimuccati.  
their mind is rightly freed.  

Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ.   Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.  
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ.  
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.  
Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind.  
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.  
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
and ideas come into the range of the mind they don’t overcome the mind.  
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.  
evamevaṁ kho, bhante, evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …  
Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ vayañcassānupassati.  
 
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
 
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.  
sammā cittaṁ vimuccati.  
your mind is rightly freed.  
santacittassa bhikkhuno;  
a mendicant with peaceful mind,  
Ṭhitaṁ cittaṁ vippamuttaṁ,  
Their mind is steady and free  

Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi.   The mendicant Phagguna’s mind was not freed from the five lower fetters.  
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.  
But when he heard that teaching his mind was freed from them.  
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.  
Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters.  
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.  
When they hear that teaching their mind is freed from the five lower fetters.  
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.  
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.  
When they hear that teaching their mind is freed from the five lower fetters.  
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.  
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.  
As they do so their mind is freed from the five lower fetters.  
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.  
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.  
When they hear that teaching their mind is freed with the supreme ending of attachments.  
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.  
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.  
When they hear that teaching their mind is freed with the supreme ending of attachments.  
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.  
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati.  
As they do so their mind is freed with the supreme ending of attachments.  

Saṅghe te dānaṁ dadato cittaṁ pasīdissati.   Your mind will become bright and clear,  

Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca:   Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta,  
Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:  
When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita,  
“māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto.  
“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,  
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.  
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.  
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.  
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
 
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:  
Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said,  
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:  
Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him,  

‘Eko paviveke anabhiramanto cittassa nimittaṁ gahessatī’ti netaṁ ṭhānaṁ vijjati.   Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind.  
‘Cittassa nimittaṁ agaṇhanto sammādiṭṭhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.  
Without learning the patterns of the mind, it’s impossible to fulfill right view.  
‘Eko paviveke abhiramanto cittassa nimittaṁ gahessatī’ti ṭhānametaṁ vijjati.  
For someone who takes pleasure in being alone in seclusion, it’s possible to learn the patterns of the mind.  
‘Cittassa nimittaṁ gaṇhanto sammādiṭṭhiṁ paripūressatī’ti ṭhānametaṁ vijjati.  
For someone who learns the patterns of the mind, it’s possible to fulfill right view.  

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānissati …pe…   understanding mind with greed as ‘mind with greed’ …  
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānissatī’ti netaṁ ṭhānaṁ vijjati.  
and freed mind as ‘freed mind’.  
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānissati …pe…  
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānissatī’ti ṭhānametaṁ vijjati.  

Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ na niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ na paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ na sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ na ajjhupekkhati, hīnādhimuttiko ca hoti, sakkāyābhirato ca.   It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They have bad convictions. They delight in substantial reality.  
Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca.  
It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have excellent convictions. They delight in extinguishment.  

Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, anatthaṁ gaṇhāti, atthaṁ riñcati, ananulomikāya khantiyā samannāgato hoti.   When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t actively listen or try to understand. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching.  
Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti, atthaṁ gaṇhāti, anatthaṁ riñcati, anulomikāya khantiyā samannāgato hoti.  
When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They actively listen and try to understand. They learn the correct meaning and reject the incorrect meaning. They accept views that conform with the teaching.  

Adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya—  The training in the higher ethics, the higher mind, and the higher wisdom.  

ajjhattaṁ saṅkhittaṁ vā cittaṁ ‘ajjhattaṁ me saṅkhittaṁ cittan’ti yathābhūtaṁ pajānāti;   They truly understand internally constricted mind as ‘internally constricted mind’.  
bahiddhā vikkhittaṁ vā cittaṁ ‘bahiddhā me vikkhittaṁ cittan’ti yathābhūtaṁ pajānāti;  
They truly understand externally scattered mind as ‘externally scattered mind’.  

ajjhattaṁ saṅkhittaṁ vā cittaṁ ‘ajjhattaṁ me saṅkhittaṁ cittan’ti yathābhūtaṁ pajānāti;   He truly understood internally constricted mind as ‘internally constricted mind’.  
bahiddhā vikkhittaṁ vā cittaṁ ‘bahiddhā me vikkhittaṁ cittan’ti yathābhūtaṁ pajānāti;  
He truly understood externally scattered mind as ‘externally scattered mind’.  

Paṭhamavasasutta   Mastery of the Mind (1st)  
Paṭhamavasasutta → paṭhamacittavasavattanasuttaṁ (bj)  
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu cittaṁ vase vatteti, no ca bhikkhu cittassa vasena vattati.  
“Mendicants, a mendicant with seven qualities masters their mind and is not mastered by it.  
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu cittaṁ vase vatteti, no ca bhikkhu cittassa vasena vattatī”ti.  
A mendicant with these seven qualities masters their mind and is not mastered by it.” 

“Sattahi, bhikkhave, dhammehi samannāgato sāriputto cittaṁ vase vatteti, no ca sāriputto cittassa vasena vattati.   “Mendicants, having seven qualities Sāriputta has mastered his mind and is not mastered by it.  
Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto cittaṁ vase vatteti, no ca sāriputto cittassa vasena vattatī”ti.  
Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.” 

Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā, ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.   Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.” 

Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā evaṁ cittaṁ uppādesi:   Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought:  

Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.   When a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized.  
Evamevaṁ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.  
In the same way, when a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …  
Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti;  
If a mendicant often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed,  
Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;  
But if a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse …  
Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.  
When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from desire to be reborn. …  
Evamevaṁ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.  
 
Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti;  
 
Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;  
 
Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.  
When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …  
Evamevaṁ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.  
 
Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ anusandahati appaṭikulyatā saṇṭhāti;  
 
Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti;  
 
Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe…  
When a mendicant often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …  
Evamevaṁ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.  
 
Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ anusandahati appaṭikulyatā saṇṭhāti;  
 
Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti;  
 
Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.  
When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …  
Evamevaṁ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.  
 
Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ anusandahati appaṭikulyatā saṇṭhāti;  
 
Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;  
 

api ca kho ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti …pe….   They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ …  
Napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti;  
They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’  
api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti.  
But they give a gift thinking, ‘This is an adornment and requisite for the mind.’  
napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti;  
 
api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti.  
but thinking, ‘This is an adornment and requisite for the mind’,  

Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.   But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”  
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa aññathattan”ti.  
But I can’t recall getting upset on that account.”  

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveyyāsi.   And so, with an open and unenveloped heart, develop a mind that’s full of radiance.  
Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā.  
And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.  
Viggāhikāya, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā.  
When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.  

Satta vassāni mettacittaṁ bhāvesiṁ.   I developed a mind of love for seven years.  
mettacittaṁ → mettaṁ cittaṁ (bj, csp1ed)  
Satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punāgamāsiṁ.  
As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again.  
mettacittaṁ → mettaṁ cittaṁ (bj, csp1ed)  
Mettaṁ cittaṁ vibhāvetvā,  
I developed a mind of love  

kodho cittappakopano;   anger upsets the mind.  

Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṁ cittaṁ bhāvesi.   Then Sunetta developed love for seven years.  
mettaṁ cittaṁ → mettacittaṁ (sya1ed, sya2ed, pts1ed)  
Satta vassāni mettaṁ cittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsi.  
Having done so he did not return to this world for seven eons of cosmic expansion and contraction.  
mettaṁ cittaṁ → mettacittaṁ (sya1ed, sya2ed, pts1ed) 

‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti,   ‘If only my mind were freed from the defilements by not grasping!’  
atha khvassa neva anupādāya āsavehi cittaṁ vimuccati.  
Even so, their mind is not freed from defilements by not grasping.  
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti,  
‘If only my mind was freed from the defilements by not grasping!’  
atha khvassa neva anupādāya āsavehi cittaṁ vimuccati.  
Even so, their mind is not freed from defilements by not grasping.  
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti,  
‘If only my mind was freed from the defilements by not grasping!’  
atha khvassa anupādāya āsavehi cittaṁ vimuccati.  
Even so, their mind is freed from defilements by not grasping.  
‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti,  
‘If only my mind was freed from the defilements by not grasping!’  
atha khvassa anupādāya āsavehi cittaṁ vimuccati.  
Even so, their mind is freed from defilements by not grasping.  

Mettassa cittassa subhāvitassa,   These are not worth a sixteenth part  

So taṁ dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.   After hearing that teaching they perfect withdrawal of both body and mind.  
‘Taṁ kho panāyamāyasmā dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.  
‘After hearing that teaching they perfect withdrawal of both body and mind.  

Iṭṭhassa dhammā na mathenti cittaṁ,   Desirable things don’t disturb their mind,  

Tassa lābhopi cittaṁ pariyādāya tiṭṭhati, alābhopi cittaṁ pariyādāya tiṭṭhati, yasopi cittaṁ pariyādāya tiṭṭhati, ayasopi cittaṁ pariyādāya tiṭṭhati, nindāpi cittaṁ pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ pariyādāya tiṭṭhati, sukhampi cittaṁ pariyādāya tiṭṭhati, dukkhampi cittaṁ pariyādāya tiṭṭhati.   So gain and loss, fame and disgrace, blame and praise, and pleasure and pain occupy their mind.  
Tassa lābhopi cittaṁ na pariyādāya tiṭṭhati, alābhopi cittaṁ na pariyādāya tiṭṭhati, yasopi cittaṁ na pariyādāya tiṭṭhati, ayasopi cittaṁ na pariyādāya tiṭṭhati, nindāpi cittaṁ na pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ na pariyādāya tiṭṭhati, sukhampi cittaṁ na pariyādāya tiṭṭhati, dukkhampi cittaṁ na pariyādāya tiṭṭhati.  
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain don’t occupy their mind.  
Iṭṭhassa dhammā na mathenti cittaṁ,  
Desirable things don’t disturb their mind,  

Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;   Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.  
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  
In the evening, he continues to practice walking and sitting meditation.  
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  
In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.  

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—  And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:  

‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṁ uppādeti.   ‘Whether or not the other horses carry their loads, I’ll carry mine.’  
‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṁ uppādeti.  
‘Whether or not the other mendicants do their training, I’ll do mine.’  

saha dassaneneva me, bhante, bhagavato cittaṁ pasīdi.   my heart was inspired as soon as I saw him.  
Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— 
And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:  
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.  
But I can’t recall getting upset while giving away my teenage wife.  
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa unnatiṁ:  
But I don’t recall getting too excited by the fact that  

saha dassaneneva me, bhante, bhagavato cittaṁ pasīdi, surāmado ca pahīyi.   My heart was inspired as soon as I saw him, and I sobered up.  
Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— 
And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:  
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.  
But I can’t recall getting upset while giving away my teenage wife.  
Saṅghaṁ kho panāhaṁ, bhante, parivisanto nābhijānāmi evaṁ cittaṁ uppādento:  
But while I’m serving the Saṅgha I don’t recall thinking:  
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa unnatiṁ:  
But I don’t recall getting too excited by the fact that  

Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantibhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.   Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.  
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantibhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  

Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.   It’s for a mendicant whose mind is secure, confident, settled, and decided regarding the cessation of proliferation.  

cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.   Or they give thinking, ‘This is an adornment and requisite for the mind.’  

Chandā dānaṁ deti, dosā dānaṁ deti, mohā dānaṁ deti, bhayā dānaṁ deti, ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi, nārahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti, ‘imāhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti dānaṁ deti, ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti, cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.   A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’  

laddhā cittassa sampadaṁ;   and having excellence of mind,  

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.   They settle on that idea, concentrate on it and develop it.  
Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati.  
As they’ve settled for less and not developed further, their idea leads to rebirth there.  
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.  
 
Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati.  
 
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.  
They settle on that idea, concentrate on it and develop it.  
Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati.  
As they’ve settled for less and not developed further, their idea leads to rebirth there.  
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.  
They settle on that idea, concentrate on it and develop it.  
Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati.  
As they’ve settled for less and not developed further, their idea leads to rebirth there.  

Suciṁ deti, paṇītaṁ deti, kālena deti, kappiyaṁ deti, viceyya deti, abhiṇhaṁ deti, dadaṁ cittaṁ pasādeti, datvā attamano hoti.   Their gift is pure, good quality, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted.  

Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.   Then those deities, knowing Anuruddha’s thought, all turned blue.  
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
Then those deities, knowing Anuruddha’s thought, all turned white.  
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.  
 
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
 

‘ajjhattaṁ me cittaṁ ṭhitaṁ bhavissati susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassantī’ti.   ‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’  
Yato kho te, bhikkhu, ajjhattaṁ cittaṁ ṭhitaṁ hoti susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṁ sikkhitabbaṁ:  
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this:  

‘idāni ayamāyasmā asamāhitaṁ vā cittaṁ samādahissati, samāhitaṁ vā cittaṁ anurakkhissatī’ti.   ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’  
‘idāni ayamāyasmā avimuttaṁ vā cittaṁ vimuccissati, vimuttaṁ vā cittaṁ anurakkhissatī’ti.  
‘Now this venerable will free the unfreed mind or preserve the freed mind.’  

Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.   One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.  
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṁ dhammānaṁ paṭilābhāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones.  

Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati;   Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind.  

Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṁ namati, na uḷārāya vatthabhogāya cittaṁ namati, na uḷārāya yānabhogāya cittaṁ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati.   Then wherever the result of any such gift manifests, their mind doesn’t incline toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.  
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti.  
And their children, wives, bondservants, servants, and workers don’t want to listen to them. They don’t actively listen or try to understand.  
Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṁ namati, uḷārāya vatthabhogāya cittaṁ namati, uḷārāya yānabhogāya cittaṁ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati.  
Then wherever the result of any such gift manifests, their mind inclines toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.  
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.  
And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand.  
pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, (…) idaṁ tato mahapphalataraṁ.  
It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.  
pāṇātipātā veramaṇiṁ …pe… surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṁ bhāveyya, idaṁ tato mahapphalataran”ti.  
 

“Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:   “Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:  
Kathañca, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated with wisdom?  
‘Vītarāgaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’  
‘vītadosaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is without hate.’  
‘vītamohaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is without delusion.’  
‘asarāgadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become greedy.’  
‘asadosadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become hateful.’  
‘asamohadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become deluded.’  
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the sensual realm.’  
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’  
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti.  
… ‘My mind is not liable to return to rebirth in the formless realm.’  
Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  
When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:  

‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:  
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:  
Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated by heart?  
‘Vītarāgaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
The mind is well consolidated by heart when they know: ‘My mind is without greed.’  
‘vītadosaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is without hate.’  
‘vītamohaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is without delusion.’  
‘asarāgadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become greedy.’  
‘asadosadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become hateful.’  
‘asamohadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become deluded.’  
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the sensual realm.’  
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’  
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti.  
… ‘My mind is not liable to return to rebirth in the formless realm.’  
Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.  
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.  
Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.  
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.  
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
and ideas come into the range of the mind they don’t occupy the mind.  
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassatī”ti.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.” 

Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.   When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable.  
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.  
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,  
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,  
and mind without greed as “mind without greed”;  
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,  
mind with hate as “mind with hate”,  
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ,  
and mind without hate as “mind without hate”;  
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,  
mind with delusion as “mind with delusion”,  
vītamohaṁ vā cittaṁ …  
and mind without delusion as “mind without delusion”;  
saṅkhittaṁ vā cittaṁ …  
constricted mind …  
vikkhittaṁ vā cittaṁ …  
scattered mind …  
mahaggataṁ vā cittaṁ …  
expansive mind …  
amahaggataṁ vā cittaṁ …  
unexpansive mind …  
sauttaraṁ vā cittaṁ …  
mind that is not supreme …  
anuttaraṁ vā cittaṁ …  
mind that is supreme …  
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi …  
asamāhitaṁ vā cittaṁ …  
mind not immersed in samādhi …  
vimuttaṁ vā cittaṁ …  
freed mind …  
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’  

So tehi dhammehi cittaṁ paṭivāpeti.   They turn their mind away from those things,  
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  
and apply it to freedom from death:  
So tehi dhammehi cittaṁ paṭivāpeti.  
They turn their mind away from those things,  
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  
and apply it to freedom from death:  
So tehi dhammehi cittaṁ paṭivāpeti.  
 
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  
 
So tehi dhammehi cittaṁ paṭivāpeti.  
They turn their mind away from those things,  
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  
and apply it to freedom from death:  
So tehi dhammehi cittaṁ paṭivāpeti.  
They turn their mind away from those things,  
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  
and apply it to freedom from death:  
So tehi dhammehi cittaṁ paṭivāpeti.  
They turn their mind away from those things,  
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  
and apply it to freedom from death:  

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;   Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.  
byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;  
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.  
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;  
Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.  
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;  
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.  
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.  

Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’.   I have heard that in this teaching and training there are very young mendicants whose minds are secure in renunciation; they’re confident, settled, and decided about it. They see it as peaceful.  
Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
 
Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
It’s possible that my mind would become secure in renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in renunciation; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in not placing the mind; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in not placing the mind, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in not placing the mind, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would be secure in not placing the mind; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind was secure in not placing the mind; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be secure in being free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in being without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in being without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in being without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would be secure in being without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind was secure in being without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would become secure in the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would become secure in the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would become secure in the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would become secure in the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful.  
Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.  
‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind isn’t secure in the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’  
Tasmā me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind isn’t secure in the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would become secure in the cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’  
Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful.  

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.  
This is the first kind of emotional barrenness.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.  
This is the fifth kind of emotional barrenness.  

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetasovinibandho.  
This is the first emotional shackle.  
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetasovinibandho.  
This is the fifth emotional shackle.  

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;   It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.  
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.  
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.  
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.  

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;   It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …  
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.  

cittasamādhi …   They develop the basis of psychic power that has immersion due to mental development, and active effort.  

cittasamādhi …   They develop the basis of psychic power that has immersion due to mental development, and active effort.  

‘cittaṁ me samādhiyatū’ti.   ‘May my mind be immersed in samādhi!’  
Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati.  
It’s only natural for the mind to be immersed in samādhi when you feel bliss.  

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti.  
This is the first kind of emotional barrenness they haven’t given up.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti.  
This is the fifth kind of emotional barrenness they haven’t given up.  
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti.  
This is the first emotional shackle they haven’t cut off.  
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti.  
This is the fifth emotional shackle they haven’t cut off.  
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti.  
This is the first kind of emotional barrenness they’ve given up.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti.  
This is the fifth kind of emotional barrenness they’ve given up.  
Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti.  
This is the first emotional shackle they’ve cut off.  
Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya …pe… devaññataro vāti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.  
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti.  
This is the fifth emotional shackle they’ve cut off.  

Idha, bhikkhave, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.   It’s when a mendicant’s mind is freed from greed, hate, and delusion.  

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.   I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.  

‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ.   ‘Is my heart established in love for my spiritual companions, without resentment?  
No ce, bhikkhave, bhikkhuno mettaṁ cittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro:  
If it’s not, there will be people who say:  
‘iṅgha tāva āyasmā sabrahmacārīsu mettaṁ cittaṁ upaṭṭhāpehī’ti, itissa bhavanti vattāro.  
‘Come on, venerable, establish your heart in love for your spiritual companions first.’  

Micchāpaṇihitaṁ kho, mahāli, cittaṁ hetu, micchāpaṇihitaṁ cittaṁ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti.   A wrongly directed mind is a cause of bad deeds …  
Sammāpaṇihitaṁ kho, mahāli, cittaṁ hetu, sammāpaṇihitaṁ cittaṁ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
A rightly directed mind is a cause of good deeds …  

6. Sacittavagga   6. Your Own Mind  
Sacittasutta  
Your Own Mind  
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— 
“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  

6. Sacittavagga   6. Your Own Mind  
“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— 
“Reverends, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?