“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya. Netaṁ ṭhānaṁ vijjati. “It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. kañci → kiñci (mr) " Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya. Ṭhānametaṁ vijjatī”ti. But it is possible for an ordinary person to take some condition as permanent. That is possible.” “Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya. Netaṁ ṭhānaṁ vijjati. “It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya. Ṭhānametaṁ vijjatī”ti. But it is possible for an ordinary person to take some condition as pleasant.”
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort … vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … the basis of psychic power that has immersion due to energy, and active effort … cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … the basis of psychic power that has immersion due to mental development, and active effort … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …. the basis of psychic power that has immersion due to inquiry, and active effort, even for the time of a finger-snap …
Sātārammaṇañca sukhaṁ upekkhārammaṇañca sukhaṁ. Happiness that relies on pleasure and happiness that relies on equanimity. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ upekkhārammaṇaṁ sukhan”ti. The better of these two kinds of happiness is happiness that relies on equanimity.”
Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. It rolled as far as the original impetus took it, then wobbled and fell down. Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsi. It rolled as far as the original impetus took it, then stood still as if fixed to an axle. ‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati? ‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell, yamidaṁ → yadidaṁ (mr) " Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti? while the one that was finished in six days less than six months stood still as if fixed to an axle?’ Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. That’s why it wobbled and fell. Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti. That’s why it stood still as if fixed to an axle.’
Saṅkhārasutta Choices Idha, bhikkhave, ekacco puggalo sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. Firstly, a certain person makes hurtful choices by way of body, speech, and mind. sabyābajjhaṁ → sabyāpajjhaṁ (sabbattha) " So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Having made these choices, they’re reborn in a hurtful world, Idha pana, bhikkhave, ekacco puggalo abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. Furthermore, another person makes pleasing choices by way of body, speech, and mind. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Having made these choices, they are reborn in a pleasing world, Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. Furthermore, another person makes both hurtful and pleasing choices by way of body, speech, and mind. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Having made these choices, they are reborn in a world that is both hurtful and pleasing,
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
saṅkhārapaccayā viññāṇaṁ, Choices are a condition for consciousness. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho, When choices cease, consciousness ceases.
Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. With salt, lye, cow dung, and water, and by applying the appropriate effort.
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. With the ending of the five lower fetters they’re extinguished with extra effort. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. With the ending of the five lower fetters they’re extinguished without extra effort.
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort. Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort.
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. Yesaṁ kho pana so → yesaṁ kho pana (bj, sya-all, km, pts1ed); yesaṁ so (mr) | paṭiggaṇhāti → patigaṇhāti (bj, pts1ed) Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. an3.99 Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ mahapphalaṁ hoti mahānisaṁsaṁ. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor.
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvato (mr); sasaṅkhāraniggayhavāriyādhigato (?) So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti They develop the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …pe…. They develop the basis of psychic power that has immersion due to inquiry, and active effort. …
Saṅkhārasokhummena samannāgato hoti paramena; A mendicant has ultimate subtlety of choices. tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; They don’t see any other subtlety of choices that’s better or finer than that, tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. nor do they aim for it.
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. When a mendicant enters and remains in a limitless immersion of heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ gilānappaccayabhesajjaparikkhāraṁ paribhuñjati, appaṁ ayācito. It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. Ahañhi, bhikkhave, yācitova bahulaṁ cīvaraṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ gilānappaccayabhesajjaparikkhāraṁ paribhuñjāmi, appaṁ ayācito. For I usually use only what I’ve been invited to accept …
Idha, bhikkhave, bhikkhu yāyaṁ disā agatapubbā iminā dīghena addhunā yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti. It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Sasaṅkhārasutta Extra Effort Sasaṅkhārasutta → kilesaparinibbānasuttaṁ (bj) " Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. One person becomes fully extinguished in the present life by making extra effort. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti. One person becomes fully extinguished when the body breaks up by making extra effort. Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. One person becomes fully extinguished in the present life without making extra effort. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti. One person becomes fully extinguished when the body breaks up without making extra effort. Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? And how does a person become fully extinguished in the present life by making extra effort? So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Because of the strength of the five faculties, they become fully extinguished in the present life by making extra effort. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. That’s how a person becomes fully extinguished in the present life by making extra effort. Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? How does a person become fully extinguished when the body breaks up by making extra effort? So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Because of the weakness of the five faculties, they become fully extinguished when the body breaks up by making extra effort. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti. That’s how a person becomes fully extinguished when the body breaks up by making extra effort. Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? And how does a person become fully extinguished in the present life without making extra effort? So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Because of the strength of the five faculties, they become fully extinguished in the present life without making extra effort. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. That’s how a person becomes fully extinguished in the present life without making extra effort. Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? And how does a person become fully extinguished when the body breaks up without making extra effort? So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Because of the weakness of the five faculties, they become fully extinguished when the body breaks up without making extra effort. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti. That’s how a person becomes fully extinguished when the body breaks up without making extra effort.
saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; They regard choices as self, self as having choices, choices in self, or self in choices. na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; They don’t regard choices as self, self as having choices, choices in self, or self in choices.
Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes hurtful choices by way of body, speech, and mind. sabyābajjhaṁ → sabyāpajjhaṁ (sabbattha) So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Having made these choices, they’re reborn in a hurtful world, Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes pleasing choices by way of body, speech, and mind. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Having made these choices, they’re reborn in a pleasing world, Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Having made these choices, they are reborn in a world that is both hurtful and pleasing,
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ. It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results. Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ. It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results. Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ. And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results. Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ. It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results. Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati, ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … na sasaṅkhāraniggayhavāritagato’ti → na ca sasaṅkhāraniggayhavāritacatoti (bj); na ca sasaṅkhāraniggayhavāritappattoti (sya-all); na ca sasaṅkhāraniggayhavāritāvaṭoti (pts1ed); na ca sasaṅkhāraniggayhavārivāvaṭoti (mr); na sasaṅkhāraniggayhavāriyādhigatoti (?)
yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito. They’d usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, A mendicant develops the basis of psychic power that has immersion due to inquiry, and active effort.
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ, The basis of psychic power that has immersion due to enthusiasm, and active effort … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ, the basis of psychic power that has immersion due to inquiry, and active effort.
Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati, appaṁ ayācito. It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. Ahañhi, bhikkhave, yācitova bahulaṁ cīvaraṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjāmi, appaṁ ayācito. For I usually use only what I’ve been invited to accept.
Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti. It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ. It’s when a person gives someone robes, almsfood, lodgings, and medicines and supplies for the sick.
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. abhisaṅkhāsi → abhisaṅkhāresi (sya-all, mr) | pavattesi → pātesi (bj, pts1ed) Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ. Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed. abhisaṅkhāsi → abhisaṅkhāri (sya-all, mr)
Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci dhammaṁ attato upagantuṁ, abhabbo diṭṭhisampanno puggalo ānantariyaṁ kammaṁ kātuṁ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṁ gavesituṁ. A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. kañci → kiñci (mr) | ānantariyaṁ kammaṁ → ānantariyakammaṁ (bj); anantariyakammaṁ (sya-all, pts1ed) "
“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati. “Mendicants, it’s quite impossible for a mendicant who regards any condition as permanent to accept views that agree with the teaching. ‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that agree with the teaching. sabbasaṅkhāre → sabbasaṅkhāraṁ (bj, pts1ed) "
“So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ sukhato samanupassanto …pe… “Mendicants, it’s quite impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. …
asaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished without extra effort. … sasaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished with extra effort. …
asaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished without extra effort. … sasaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished with extra effort. …
api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. But they give a gift thinking, ‘This is an adornment and requisite for the mind.’ api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. but thinking, ‘This is an adornment and requisite for the mind’,
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. With the ending of the five lower fetters they’re extinguished without extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. With the ending of the five lower fetters they’re extinguished without extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. With the ending of the five lower fetters they’re extinguished with extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. With the ending of the five lower fetters they’re extinguished with extra effort.
‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’ti. ‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’ Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: When it’s ready to grow flowers and leaves separately, the gods are elated. They think: ‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’ti. ‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’ kuṭumalakajāto → kuḍumalakajāto (bj, sya-all, pts1ed) khārakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately.
‘yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. ‘Our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’ yesañca → yesaṁ (?) | cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ → … parikkhārānaṁ (sya-all, pts1ed, mr)
asaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished without extra effort. … sasaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished with extra effort. …
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.’
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. Bhavasaṅkhāramavassaji muni; the sage surrendered the life force. Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
asaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished without extra effort. sasaṅkhāraparinibbāyī hoti …pe… With the ending of the five lower fetters they’re extinguished with extra effort.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. an9.36 ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. an9.36 So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘yāyaṁ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, ‘Honorable Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvaṭo (mr) " ‘yāyaṁ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, ‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’ ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ ‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ ‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ ‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’
Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino— The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.
Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino— The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.
saṅkhārapaccayā viññāṇaṁ, Choices are a condition for consciousness. avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered in a foreskin. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. Then the Buddha used his psychic power to will that Pokkharasādi would see his private parts covered in a foreskin.
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. I don’t know about that, Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. you know how to accomplish the sacrifice with three modes and sixteen accessories. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. I don’t know about that, Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” 4.1. Catuparikkhāra 4.1. The Four Accessories 4.2. Aṭṭhaparikkhāra 4.2. The Eight Accessories 4.3. Catuparikkhāra 4.3. Four More Accessories
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. dn14
Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. So that is what he did. 15. Āyusaṅkhāraossajjana 15. Surrendering the Life Force Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. Bhavasaṅkhāramavassaji muni; the sage surrendered the life force. Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to energy, and active effort. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to mental development, and active effort. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort. 9. Sattasamādhiparikkhāra 9. Seven Prerequisites of Immersion
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ ‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. dn22
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to energy, and active effort. cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to mental development, and active effort. vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Sabbe sattā saṅkhāraṭṭhitikā. All sentient beings are sustained by conditions. dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing. Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to mental development, and active effort. Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to energy, and active effort. Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort. saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati. Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures. Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. form, feeling, perception, choices, and consciousness. antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī. one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm. Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti. dn33
‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. abhisaṅkhāsi → abhisaṅkhāresi (sya-all, mr)
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by choices’: this is one contemplation. sabbaṁ saṅkhārapaccayā; is caused by choices. dukkhaṁ saṅkhārapaccayā; that suffering is caused by choices; Sabbasaṅkhārasamathā, through the stilling of all choices,
saṅkhārapaccayā viññāṇaṁ, Choices are a condition for consciousness. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho, When choices cease, consciousness ceases.
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. Bhavasaṅkhāramavassaji muni; the sage surrendered the life force.
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘yesāhaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāmi tesaṁ te kārā mahapphalā assu mahānisaṁsā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …
Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …” Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation … Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? But what are choices? What is their origin, their cessation, and the practice that leads to their cessation? Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …” Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. mn10
So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to enthusiasm, and active effort … vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of psychic power that has immersion due to energy, and active effort … cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of psychic power that has immersion due to mental development, and active effort … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī. the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ. Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts. Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. Now, suppose that mendicant is focusing on stopping the formation of thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. In the same way, a mendicant … Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. They focus on stopping the formation of thoughts …
Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. I don’t say that a mendicant is easy to admonish if they make themselves easy to admonish only for the sake of robes, almsfood, lodgings, and medicines and supplies for the sick. Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. Because when they don’t get robes, almsfood, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish.
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe. abhisaṅkhāsi → abhisaṅkhāreti (sya-all, km); abhisaṅkhāresi (mr)
Yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Any robes, almsfood, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’
yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Any robes, almsfood, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’
Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes hurtful choices by way of body, speech, and mind. sabyābajjhaṁ → sabyāpajjhaṁ (bj, sya-all, km) So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. Having made these choices, they’re reborn in a hurtful world, Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes pleasing choices by way of body, speech, and mind. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Having made these choices, they are reborn in a pleasing world, Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Having made these choices, they are reborn in a world that is both hurtful and pleasing,
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent …
Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to energy, and active effort. cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to mental development, and active effort. vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed. abhisaṅkhāsi → abhisaṅkhāresi (sya-all, km, mr)
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. So the Buddha used his psychic power to will that Uttara would see his private parts covered in a foreskin. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. So the Buddha used his psychic power to will that Brahmāyu would see his private parts covered in a foreskin.
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin.
Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— And I say that joy connected with the skillful is a prerequisite of the mind for Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— And I say that joy connected with the skillful is a prerequisite of the mind for
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. ‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’ So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati. So they either actively strive or develop equanimity as appropriate. yassa hi khvāssa → yassa kho hi panassa (si); yassa hi khvassa (sya-all); yassa khvāssa (pts1ed) Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— Through active striving they become dispassionate towards that specific source of suffering, ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. ‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’ So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati; So they either actively strive or develop equanimity as appropriate. Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— Through active striving they become dispassionate towards that specific source of suffering,
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya. Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what is seen, heard, thought, and known. But that is said to be a disastrous approach. bhikkhave, akkhāyati → āyatanamakkhāyati (mr) Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati; For that dimension is said to be not attainable by means of conditioned phenomena,
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho. Any kind of choices at all … Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? choices … Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. and choices are found. saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ; They regard choices as self, self as having choices, choices in self, or self in choices. na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ; They don’t regard choices as self, self as having choices, choices in self, or self in choices.
saṅkhārapaccayā viññāṇaṁ, Choices are conditions for consciousness. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho, When choices cease, consciousness ceases. “Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; “It’s when a mendicant understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible. kañci → kiñci (sya-all, km, pts1ed, mr) ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti; But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant. ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to take some condition as pleasant.’
“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. “Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites.
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ ‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’ ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati; or stilling physical processes— ‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; or experiencing mental processes, ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati; or stilling mental processes—
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti? Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?” yamidaṁ → yampidaṁ (bj, mr) yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?” “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact. cakkhusmiṁ → cakkhusmiṁpi (sya-all, km) " manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.
“passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ. “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression. sasaṅkhāraniggayhavāritagataṁ → sasaṅkhāraniggayhavāritavataṁ (bj, pts2ed); sasaṅkhāraniggayha cāritavataṁ (sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvataṁ (mr) "
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
saṅkhārapaccayā viññāṇaṁ; Choices are a condition for consciousness. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho; When choices cease, consciousness ceases.
saṅkhārapaccayā viññāṇaṁ; Choices are a condition for consciousness. saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti. ‘When choices exist there’s consciousness. Choices are a condition for consciousness.’ saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … ‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti. ‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’ ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’ Iti hidaṁ avijjānirodhā saṅkhāranirodho; And so, when ignorance ceases, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’ Iti hidaṁ avijjānirodhā saṅkhāranirodho; And so, when ignorance ceases, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti, They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti, They understand choices, their origin, their cessation, and the practice that leads to their cessation.
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti. They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. They understand choices, their origin, their cessation, and the practice that leads to their cessation.
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti— And our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’ Yesañca → yesaṁ (bj, sya-all, km); yesaṁ hi (pts1ed, pts2ed, mr) "
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāsamudayā saṅkhārasamudayo; Ignorance is the origin of choices. avijjānirodhā saṅkhāranirodho. When ignorance ceases, choices cease. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. The practice that leads to the cessation of choices is simply this noble eightfold path,
saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti. They understand choices, their origin, their cessation, and the practice that leads to their cessation. Avijjāsamudayā saṅkhārasamudayo; Ignorance is the origin of choices. avijjānirodhā saṅkhāranirodho. When ignorance ceases, choices cease. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. The practice that leads to the cessation of choices is simply this noble eightfold path, saṅkhārasamudayaṁ … their origin, saṅkhāranirodhaṁ … their cessation, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti. and the practice that leads to their cessation.
saṅkhārasamudayaṁ … their origin, saṅkhāranirodhaṁ … their cessation, saṅkhāranirodhagāminiṁ paṭipadaṁ na parijānanti. and the practice that leads to their cessation. saṅkhāre parijānanti, saṅkhārasamudayaṁ parijānanti, saṅkhāranirodhaṁ parijānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ parijānanti. They completely understand choices, their origin, their cessation, and the practice that leads to their cessation.
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati. They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended choices. saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. They understand choices, their origin, their cessation, and the practice that leads to their cessation.
saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ. Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices. Avijjāsamudayā saṅkhārasamudayo; Ignorance is the origin of choices. avijjānirodhā saṅkhāranirodho; When ignorance ceases, choices cease. ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— The practice that leads to the cessation of choices is simply this noble eightfold path, that is: Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ. A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi. Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now. Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi. Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā …pe… When choices cease …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices. Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ. If an ignorant individual makes a good choice, their consciousness enters a good realm. Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ. If they make a bad choice, their consciousness enters a bad realm. Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ. If they make an imperturbable choice, their consciousness enters an imperturbable realm. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. When a mendicant has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice. api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti? Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?” “Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti? “And when there are no choices at all, with the cessation of choices, would consciousness still be found?”
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. …
saṅkhārasamudayaṁ abbhaññāsiṁ; their origin, saṅkhāranirodhaṁ abbhaññāsiṁ; their cessation, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. and the practice that leads to their cessation.
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Kassapa is content with any kind of medicines and supplies for the sick … santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. ‘We will be content with any kind of medicines and supplies for the sick …’
Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. They regard choices as self, self as having choices, choices in self, or self in choices. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. They don’t regard choices as self, self as having choices, choices in self, or self in choices. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Saṅkhāradhātu kho, gahapati, viññāṇassa oko. The choices element is a shelter for consciousness. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the choices element is called a migrant going from shelter to shelter. saṅkhāradhātuyā kho, gahapati … the choices element …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā …pe… ayaṁ vuccati saṅkhārakkhandho. Any kind of choices at all …
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. saṅkhāradhātuyā ce, bhikkhave … choices element …
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. saṅkhāradhātuyā ce … choices element …
saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. saṅkhāradhātuyā ce, bhikkhu, bhikkhuno … choices element …
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti. Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness. rūpattāya → rūpatthāya (mr)
Nisajja kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṁ tenupasaṅkameyyuṁ. Then he used his psychic power to will that the mendicants would come to him timidly, alone or in pairs. abhisaṅkhāsi → abhisaṅkhāresi (sya-all, km); abhisaṅkhāyi (pts1ed); abhisaṅkharoti (mr) | ekadvīhikāya sārajjamānarūpā yenāhaṁ → etthantare pāṭho sya-all, km potthakesu, yena bhagavā (bj)
api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; choices as self …
Kiñcāpi taṁ hoti vatthaṁ parisuddhaṁ pariyodātaṁ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. hoti yeva → hoteva (bj); hoti yo (bj); hoti yo ca (sya-all, pts1ed) Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṁ gacchati. And that lingering scent would be eradicated.
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. And yet my mind isn’t secure, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. sn22.90 saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… When ignorance fades away and ceases with nothing left over, choices cease. …
Saṅkhāraaññāṇasutta Not Knowing Choices Saṅkhāraaññāṇasutta → aññāṇā 4 (pts1ed) " “Saṅkhāresu kho, vaccha, aññāṇā, saṅkhārasamudaye aññāṇā, saṅkhāranirodhe aññāṇā, saṅkhāranirodhagāminiyā paṭipadāya aññāṇā; “Vaccha, it is because of not knowing choices, their origin, their cessation, and the practice that leads to their cessation …”
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? “Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?” “Yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? sn35.121 “Yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? “Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?” “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe… “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact. jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe…. They grow disillusioned with the ear … nose … tongue … body … Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.
Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing.
Atha kho āyasmā mahako tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa, devo ca ekamekaṁ phusi. Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down. abhisaṅkhari → abhisaṅkhāsi (bj) | assa → āsi (?) " Atha kho āyasmā mahako vihāraṁ pavisitvā sūcighaṭikaṁ datvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṁ na jhāpesi. Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door, and it burned up the grass but not the upper robe.
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. … Idha, bhikkhave, bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. A mendicant develops the basis of psychic power that has immersion due to energy … Idha, bhikkhave, bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. immersion due to mental development … Idha, bhikkhave, bhikkhu vīmaṁsasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. immersion due to inquiry, and active effort. …
“Ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. “Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā— Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.” saparikkhāratā → saparikkhatā (bj, sya-all); saparikkhārā (pts1ed) "
Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. If not, with the ending of the five lower fetters they’re extinguished without extra effort. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. If not, with the ending of the five lower fetters they’re extinguished with extra effort. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. If not, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. So that is what he did. paṭipaṇāmetvā → paṭippaṇāmetvā (bj, sya-all)
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.” "
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṅkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of teachings … a follower by faith.” "ekabījī → ekabīji (mr) | sattakkhattuparamo → sattakkhattuṁparamo (sya-all) "
‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. ‘The faculty of pain has arisen in me. And that has a foundation, a source, a condition, and a reason. Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. It’s not possible for the faculty of pain to arise without a foundation, a source, a condition, or a reason.’ ‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. ‘The faculty of sadness has arisen in me. And that has a foundation, a source, a condition, and a reason. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. It’s not possible for the faculty of sadness to arise without a foundation, a source, a condition, or a reason.’ ‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. ‘The faculty of pleasure has arisen in me. And that has a foundation, a source, a condition, and a reason. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. It’s not possible for the faculty of pleasure to arise without a foundation, a source, a condition, or a reason.’ ‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. ‘The faculty of happiness has arisen in me. And that has a foundation, a source, a condition, and a reason. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. It’s not possible for the faculty of happiness to arise without a foundation, a source, a condition, or a reason.’ ‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. ‘The faculty of equanimity has arisen in me. And that has a foundation, a source, a condition, and a reason. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. It’s not possible for the faculty of equanimity to arise without a foundation, a source, a condition, or a reason.’
sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ nibbānaṁ → nibbānanti (?) sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. sn48.50
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to energy, and active effort. cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to mental development, and active effort. vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
“‘Ayaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “Mendicants: ‘This is the basis of psychic power that has immersion due to enthusiasm, and active effort.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘So kho panāyaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘This basis of psychic power … should be developed.’ … ‘Ayaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the basis of psychic power that has immersion due to energy, and active effort.’ … ‘So kho panāyaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘This basis of psychic power … should be developed.’ … ‘Ayaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the basis of psychic power that has immersion due to mental development, and active effort.’ … ‘So kho panāyaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘This basis of psychic power … should be developed.’ … ‘Ayaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the basis of psychic power that has immersion due to inquiry, and active effort.’ … ‘So kho panāyaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘This basis of psychic power … should be developed.’ …
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. ossaji → ossajji (sya-all, pts1ed) Bhavasaṅkhāramavassaji muni; the sage surrendered the life force.
‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— They develop the basis of psychic power that has immersion due to energy … Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— mental development … Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
ayaṁ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādo. This is called the basis of psychic power that has immersion due to enthusiasm, and active effort. ayaṁ vuccati, bhikkhave, vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo. This is called the basis of psychic power that has immersion due to energy, and active effort. ayaṁ vuccati, bhikkhave, cittasamādhippadhānasaṅkhārasamannāgato iddhipādo. This is called the basis of psychic power that has immersion due to mental development, and active effort. ayaṁ vuccati, bhikkhave, vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo”ti. This is called the basis of psychic power that has immersion due to inquiry, and active effort.” "
“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāresi yathā pādaṅguṭṭhakena migāramātupāsādaṁ saṅkampesi sampakampesi sampacālesi. “Yes, sir,” replied Mahāmoggallāna. Then he used his psychic power to make the longhouse shake and rock and tremble with his toe. abhisaṅkhāresi → abhisaṅkhāsi (bj, csp1ed) " Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, Moggallāna develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
“Idha, brāhmaṇa, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, “It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort. Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. And they develop it with the same features, attributes, and signs by night as by day.
‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort. no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti; atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm.
Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— Moggallāna develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. inquiry, and active effort.
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling physical processes.’ They practice like this: ‘I’ll breathe out stilling physical processes.’ ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— They practice like this: ‘I’ll breathe in stilling physical processes.’ They practice like this: ‘I’ll breathe out stilling physical processes.’ ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; They practice like this: ‘I’ll breathe in experiencing the mental processes.’ They practice like this: ‘I’ll breathe out experiencing the mental processes.’ ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— They practice like this: ‘I’ll breathe in stilling physical processes.’ They practice like this: ‘I’ll breathe out stilling physical processes.’ cittasaṅkhārappaṭisaṁvedī … mind …’ … ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. With the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm.
yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.