“Ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā, sabbe te manopubbaṅgamā.   “Mendicants, intention shapes all phenomena whatsoever that are unskillful, part of the unskillful, on the side of the unskillful.  
Mano tesaṁ dhammānaṁ paṭhamaṁ uppajjati, anvadeva akusalā dhammā”ti.  
Intention is the first of those phenomena to arise, and unskillful phenomena follow right behind.”  
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te manopubbaṅgamā.  
“Mendicants, intention shapes all phenomena whatsoever that are skillful, part of the skillful, on the side of the skillful.  
Mano tesaṁ dhammānaṁ paṭhamaṁ uppajjati, anvadeva kusalā dhammā”ti.  
Intention is the first of those phenomena to arise, and skillful phenomena follow right behind.”  

“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ manomayaṁ kāyaṁ abhinimminantānaṁ yadidaṁ cūḷapanthako.   “The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.  

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritassa …pe… yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati.   “It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.” 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritassa …pe… manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati.   “It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal … good mental conduct.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for a likable, desirable, agreeable result to come from good verbal … good mental conduct.”  
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”  
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.” 

“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṁ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṁ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṁ.   ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life.  
So samparāyikassa vajjassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  
Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  
manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ.  
‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati.  
manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ.  
‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati.  

‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.   ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’  
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  
Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’  
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  
Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’  
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  
Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  
Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi.  
When they saw me, they were upset,  
Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca.  
and they voiced their unhappiness to me.  
Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ.  
Then I also got upset,  
Anattamanavacanāhaṁ → anattamanavācaṁ nāhaṁ (mr) | anattamano → attamano (mr)  
Anattamano samāno paresaṁ ārocesiṁ.  
so I told others.  
Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ.  
When I saw them, I was upset,  
Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ.  
and I voiced my unhappiness to them.  
Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi.  
Then they also got upset,  
Anattamano samāno paresaṁ ārocesi.  
so they told others.  
manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ.  
manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ.  
“ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti.  
“Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”  
“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?  
“But, sir, if someone does these things that should not be done, what drawbacks should they expect?”  
“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho— 
“They should expect these drawbacks.  
Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti.  
These are the drawbacks they should expect.”  
“Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti.  
“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”  
“Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti?  
“But, sir, if someone does these things that should be done, what benefits should they expect?”  
“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho— 
“They should expect these benefits.  
Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti.  
These are the benefits they should expect.”  

“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.   “I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.  
Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.  
I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.  
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.  
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:  

Kāyaduccaritena, vacīduccaritena, manoduccaritena.   Bad conduct by way of body, speech, and mind.  
Kāyasucaritena, vacīsucaritena, manosucaritena.  
Good conduct by way of body, speech, and mind.  

Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena.   Unskillful deeds by way of body, speech, and mind.  
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena.  
Skillful deeds by way of body, speech, and mind.  

Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena …pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena …pe….   Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …” 

Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena …pe… abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena.   Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind.  

Kāyaduccaritena, vacīduccaritena, manoduccaritena.   Bad conduct by way of body, speech, and mind.  
Kāyasucaritena, vacīsucaritena, manosucaritena.  
Good conduct by way of body, speech, and mind.  

‘evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabban’ti …pe… manokammasmiṁ:   ‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions:  
‘evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabban’ti.  
‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’  
Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā kāyakammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā vacīkammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā manokammasmiṁ, dhammeneva anuttaraṁ dhammacakkaṁ pavatteti.  
And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.  

Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ.   Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind.  
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ.  
Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days.  
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi.  
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.  
‘kāyavaṅkaṁ pajahissāma kāyadosaṁ kāyakasāvaṁ, vacīvaṅkaṁ pajahissāma vacīdosaṁ vacīkasāvaṁ, manovaṅkaṁ pajahissāma manodosaṁ manokasāvan’ti.  
‘We will give up the crooks, flaws, and defects of body, speech, and mind.’  

Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.   Bad conduct by way of body, speech, and mind.  
Kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.  
Good conduct by way of body, speech, and mind.  

pageva kho pana, bhikkhave, tumhehi kāyaduccaritena aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ, vacīduccaritena … manoduccaritena aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabban”ti.   How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.” 

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.  
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,  

Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.   It’s when a bad mendicant has unethical conduct by way of body, speech, and mind.  

saccavādī hirīmano.   truthful, conscientious,  

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

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

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.   ‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …  
cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.  
eye, ear, nose, tongue, body, and mind contact.  
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.  
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’  
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.  
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’  

So kupito anattamano tathārūpiṁ vācaṁ nicchāreti yathārūpāya vācāya saṅgho taṁ ukkhipati, saṅkārakūṭeva naṁ potthakaṁ.   That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.  

Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.   In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.  
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

“citte, gahapati, arakkhite kāyakammampi arakkhitaṁ hoti, vacīkammampi arakkhitaṁ hoti, manokammampi arakkhitaṁ hoti.   “Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected.  
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti, vacīkammampi avassutaṁ hoti, manokammampi avassutaṁ hoti.  
When deeds are unprotected, they become corrupted.  
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṁ hoti, vacīkammampi pūtikaṁ hoti, manokammampi pūtikaṁ hoti.  
When deeds are corrupted, they become rotten.  
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are rotten will not have a good death.  
Evamevaṁ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṁ hoti, vacīkammampi arakkhitaṁ hoti, manokammampi arakkhitaṁ hoti.  
In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. …  
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti, vacīkammampi avassutaṁ hoti, manokammampi avassutaṁ hoti.  
 
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṁ hoti, vacīkammampi pūtikaṁ hoti, manokammampi pūtikaṁ hoti.  
 
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are rotten will not have a good death.  
Citte, gahapati, rakkhite kāyakammampi rakkhitaṁ hoti, vacīkammampi rakkhitaṁ hoti, manokammampi rakkhitaṁ hoti.  
When the mind is protected, bodily, verbal, and mental deeds are protected.  
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṁ hoti, vacīkammampi anavassutaṁ hoti, manokammampi anavassutaṁ hoti.  
When deeds are protected, they don’t become corrupted.  
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṁ hoti, vacīkammampi apūtikaṁ hoti, manokammampi apūtikaṁ hoti.  
When deeds aren’t corrupted, they don’t become rotten.  
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.  
Evamevaṁ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṁ hoti, vacīkammampi rakkhitaṁ hoti, manokammampi rakkhitaṁ hoti.  
In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. …  
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṁ hoti, vacīkammampi anavassutaṁ hoti, manokammampi anavassutaṁ hoti.  
 
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṁ hoti, vacīkammampi apūtikaṁ hoti, manokammampi apūtikaṁ hoti.  
 
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti.  
Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.” 

“citte, gahapati, byāpanne kāyakammampi byāpannaṁ hoti, vacīkammampi byāpannaṁ hoti, manokammampi byāpannaṁ hoti.   “Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen.  
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are fallen will not have a good death.  
evamevaṁ kho, gahapati, citte byāpanne kāyakammampi byāpannaṁ hoti, vacīkammampi byāpannaṁ hoti, manokammampi byāpannaṁ hoti.  
In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen.  
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are fallen will not have a good death.  
Citte, gahapati, abyāpanne kāyakammampi abyāpannaṁ hoti, vacīkammampi abyāpannaṁ hoti, manokammampi abyāpannaṁ hoti.  
When the mind is not fallen, bodily, verbal, and mental deeds are not fallen.  
Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are not fallen will have a good death.  
evamevaṁ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṁ hoti, vacīkammampi abyāpannaṁ hoti, manokammampi abyāpannaṁ hoti.  
In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen.  
Tassa abyāpannakāyakammantassa …pe… abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti.  
Someone whose deeds of body, speech, and mind are not fallen will have a good death.” 

Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.   Purity of body, speech, and mind.  
Katamañca, bhikkhave, manosoceyyaṁ?  
And what is purity of mind?  
Idaṁ vuccati, bhikkhave, manosoceyyaṁ.  
This is called ‘purity of mind’.  

Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.   Purity of body, speech, and mind.  
Katamañca, bhikkhave, manosoceyyaṁ?  
And what is purity of mind?  
Idaṁ vuccati, bhikkhave, manosoceyyaṁ.  
This is called ‘purity of mind’.  

Kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.   Sagacity of body, speech, and mind.  
Katamañca, bhikkhave, manomoneyyaṁ?  
And what is sagacity of mind?  
Idaṁ vuccati, bhikkhave, manomoneyyaṁ.  
This is called ‘sagacity of mind’.  

Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—  Unskillful deeds by way of body, speech, and mind.  
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena— 
Skillful deeds by way of body, speech, and mind.  

Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena—  Blameworthy deeds by way of body, speech, and mind.  
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena— 
Blameless deeds by way of body, speech, and mind.  

visamena kāyakammena, visamena vacīkammena, visamena manokammena—  Unethical deeds by way of body, speech, and mind. …  
samena kāyakammena, samena vacīkammena, samena manokammena— 
Ethical deeds by way of body, speech, and mind. …”  

asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena—  Impure deeds by way of body, speech, and mind. …  
sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena— 
Pure deeds by way of body, speech, and mind. …”  

Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—  Unskillful deeds by way of body, speech, and mind. …  
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena …pe….  
Skillful deeds by way of body, speech, and mind. …” 

sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena …pe….   Blameworthy deeds by way of body, speech, and mind. …  
anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena …pe….  
Blameless deeds by way of body, speech, and mind. …” 

visamena kāyakammena, visamena vacīkammena, visamena manokammena …pe….   Unethical deeds by way of body, speech, and mind. …  
samena kāyakammena, samena vacīkammena, samena manokammena …pe….  
Ethical deeds by way of body, speech, and mind. …” 

asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena …pe….   Impure deeds by way of body, speech, and mind. …  
sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena— 
Pure deeds by way of body, speech, and mind. …”  

Padakkhiṇaṁ manokammaṁ,   worthy deeds of mind,  

Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.   It’s when a noble disciple has blameless conduct by way of body, speech, and mind.  
So ‘anavajjenamhi kāyakammena samannāgato, anavajjena vacīkammena samannāgato, anavajjena manokammena samannāgato’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ.  
When he reflects on this, he’s filled with pleasure and happiness.  

Yehi kho pana sabrahmacārīhi saddhiṁ viharati, tyassa manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena;   When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably.  
Yehi kho pana bhikkhūhi saddhiṁ viharāmi te me manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; manāpaṁyeva bahulaṁ upahāraṁ upaharanti, appaṁ amanāpaṁ.  
When living with other spiritual practitioners, I usually treat them agreeably …  

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

Manoduccaritaṁ, bhikkhave, pajahatha, manosucaritaṁ bhāvetha;    
Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṁ pahīnaṁ hoti kāyasucaritaṁ bhāvitaṁ, vacīduccaritaṁ pahīnaṁ hoti vacīsucaritaṁ bhāvitaṁ, manoduccaritaṁ pahīnaṁ hoti manosucaritaṁ bhāvitaṁ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.  
A mendicant who has done these things does not fear death in lives to come.” 

So attānuvādabhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.   Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  
So parānuvādabhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  
Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  
‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṁ, vacīduccaritassa pāpako vipāko abhisamparāyaṁ, manoduccaritassa pāpako vipāko abhisamparāyaṁ.  
‘Bad conduct of body, speech, or mind has a bad result in the next life.  
So duggatibhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  
Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.  

So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati.   Angry and upset, they resign the training and return to a lesser life.  
So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati.  
Angry and upset, they resign the training and return to a lesser life.  

Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti.   It’s when a person does things by way of body, speech, and mind that are blameworthy.  
sāvajjena bahulaṁ manokammena samannāgato hoti, appaṁ anavajjena.  
 
anavajjena bahulaṁ manokammena samannāgato hoti, appaṁ sāvajjena.  
 
Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.  
It’s when a person does things by way of body, speech, and mind that are blameless.  

Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayāva.   As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.  
Sāmaṁ vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
pare vāssa taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
sampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
asampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ,  
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.  

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṁ maṇḍikāputtaṁ etadavoca:   But Ajātasattu became angry and upset, and said to Upaka,  

ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.   There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who avoids such mental activity.  
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.  
Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.  
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.  
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.  
Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.  
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.  

Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.   And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind, is not pure are also incapable of knowing and seeing, of supreme awakening.  
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.  
And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.  
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.  
And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.  
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.  
And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.  

Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā—  Bad conduct by way of body, speech, and mind, and wrong view.  
Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā— 
Good conduct by way of body, speech, and mind, and right view.  

Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā—  Bad conduct by way of body, speech, and mind, and being ungrateful and thankless.  
Kāyasucaritena, vacīsucaritena, manosucaritena, kataññutā kataveditā— 
Good conduct by way of body, speech, and mind, and being grateful and thankful.  

Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā—  Bad conduct by way of body, speech, and mind, and wrong view.  
Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā— 
Good conduct by way of body, speech, and mind, and right view.  

Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā—  Bad conduct by way of body, speech, and mind, and being ungrateful and thankless.  
imehi …pe… kāyasucaritena, vacīsucaritena, manosucaritena kataññutākataveditā …pe….  
An astute person … creates much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …” 

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.  
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, brāhmaṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.   It’s when someone makes hurtful choices by way of body, speech, and mind. …  
So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.  
 
Idha, brāhmaṇa, 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.  
 
Idha, brāhmaṇa, 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.  
 

Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā—  Blameworthy deeds by way of body, speech, and mind, and blameworthy view.  
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā— 
Blameless deeds by way of body, speech, and mind, and blameless view.  

Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena, sabyābajjhāya diṭṭhiyā—  Hurtful deeds by way of body, speech, and mind, and hurtful view.  
Abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena, abyābajjhāya diṭṭhiyā— 
Pleasing deeds by way of body, speech, and mind, and pleasing view.  

Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā anattamano hoti.   If he sees that any part of his body is disordered or displaced, he is displeased.  
Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā attamano hoti.  
But if he sees that no part of his body is disordered or displaced, he is pleased.  

Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā—  Blameworthy deeds by way of body, speech, and mind, and blameworthy view.  
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā— 
Blameless deeds by way of body, speech, and mind, and blameless view.  

Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.   It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.  

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,   If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ.   When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably.  

Manorame āyatane,   It’s a lovely place,  

Kālaṅkato ca uggo gahapati vesāliko aññataraṁ manomayaṁ kāyaṁ upapajji.   and was reborn in a host of mind-made gods.  

Evaṁ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.   When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.  

phoṭṭhabbā ca manoramā.   and touches so delightful.  

Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.   There are sentient beings who do bad things by way of body, speech, and mind.  

Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno.   At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods.  
“Kakudho nāma, bhante, koliyaputto mamaṁ upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno hoti.  
 

Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.   It’s when a bad mendicant has unethical conduct by way of body, speech, and mind.  

Yehi kho pana sabrahmacārīhi saddhiṁ viharati, tyassa manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena;   When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably.  
Yehi kho pana bhikkhūhi saddhiṁ viharāmi, te maṁ manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena;  
When living with other spiritual practitioners, I usually treat them agreeably.  

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.   It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.  

evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabbaṁ;   This kind of mental action should be cultivated. This kind of mental action should not be cultivated.  
evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabbaṁ;  
This kind of mental action should be cultivated. This kind of mental action should not be cultivated.  

‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya.   ‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind.  

No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—  If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling.  
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.  
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“kaṁ pana tvaṁ, udāyi, manomayaṁ kāyaṁ paccesī”ti?  
“But Udāyī, do you believe in a mind-made body?”  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.  

saccavādī hirīmano.   truthful, conscientious,  

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.   A mendicant is angry and upset with their spiritual companions, resentful and closed off.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  

Paṭhamamanoduccaritasutta   Bad Mental Conduct (1st)  
“Pañcime, bhikkhave, ādīnavā manoduccarite …pe… ānisaṁsā manosucarite.  
“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”  
Ime kho, bhikkhave, pañca ānisaṁsā manosucarite”ti.  
" 

Dutiyamanoduccaritasutta   Bad Mental Conduct (2nd)  
“Pañcime, bhikkhave, ādīnavā manoduccarite …pe… ānisaṁsā manosucarite.  
“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”  
Ime kho, bhikkhave, pañca ānisaṁsā manosucarite”ti.  
" 

asucinā manokammena samannāgato hoti.    
Tassa asucinā kāyakammena samannāgatassa, asucinā vacīkammena samannāgatassa, asucinā manokammena samannāgatassa pāpako kittisaddo abbhuggacchati.  
Because of their filthy conduct, they get a bad reputation.  
Tamenaṁ asucinā kāyakammena samannāgataṁ, asucinā vacīkammena samannāgataṁ, asucinā manokammena samannāgataṁ pesalā sabrahmacārī ārakā parivajjanti.  
Because of their filthy conduct, good-hearted spiritual companions avoid them from afar.  
So asucinā kāyakammena samannāgato, asucinā vacīkammena samannāgato, asucinā manokammena samannāgato sabhāgehi puggalehi saddhiṁ saṁvasati.  
Because of their filthy conduct, they live together with people of a similar character.  
Tamenaṁ asucinā kāyakammena samannāgataṁ, asucinā vacīkammena samannāgataṁ, asucinā manokammena samannāgataṁ pesalā sabrahmacārī disvā khīyadhammaṁ āpajjanti:  
Because of their filthy conduct, when good-hearted spiritual companions see them they complain:  

Vacīduccaritaṁ manoduccaritaṁ;    

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.   It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.   Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …  

Mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.   Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …  

“kati nu kho, bhante, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?   “Sir, how many occasions are there for going to see an esteemed mendicant?”  
“Chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Mendicant, there are six occasions for going to see an esteemed mendicant.  
Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say:  
Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṁ deseti.  
Then that esteemed mendicant teaches them how to give up sensual desire.  
Ayaṁ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the first occasion for going to see an esteemed mendicant.  
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …  
Tassa manobhāvanīyo bhikkhu byāpādassa pahānāya dhammaṁ deseti.  
 
Ayaṁ, bhikkhu, dutiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the second occasion for going to see an esteemed mendicant.  
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness …  
Tassa manobhāvanīyo bhikkhu thinamiddhassa pahānāya dhammaṁ deseti.  
 
Ayaṁ, bhikkhu, tatiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the third occasion for going to see an esteemed mendicant.  
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse …  
Tassa manobhāvanīyo bhikkhu uddhaccakukkuccassa pahānāya dhammaṁ deseti.  
 
Ayaṁ, bhikkhu, catuttho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the fourth occasion for going to see an esteemed mendicant.  
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt …  
Tassa manobhāvanīyo bhikkhu vicikicchāya pahānāya dhammaṁ deseti.  
 
Ayaṁ, bhikkhu, pañcamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the fifth occasion for going to see an esteemed mendicant.  
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say:  
Tassa manobhāvanīyo bhikkhu āsavānaṁ khayāya dhammaṁ deseti.  
Then that esteemed mendicant teaches them how to end the defilements.  
Ayaṁ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the sixth occasion for going to see an esteemed mendicant.  
Ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
These are the six occasions for going to see an esteemed mendicant.” 

“ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?   “Reverends, how many occasions are there for going to see an esteemed mendicant?”  
“yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
“Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, cārittakilamathopissa tasmiṁ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṁ samaye appaṭippassaddho hoti.  
For at that time the fatigue from walking and from eating has not faded away.  
Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
 
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch , set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati.  
For at that time they are still practicing the same meditation subject as a foundation of immersion that they focused on during the day.  
Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
 
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ.  
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”  
Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
 
‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
‘Mendicants, there are six occasions for going to see an esteemed mendicant.  
Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say:  
Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṁ deseti.  
Then that esteemed mendicant teaches them how to give up sensual desire.  
Ayaṁ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
This is the first occasion for going to see an esteemed mendicant.  
Yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ na jānāti na passati, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say,  
Tassa manobhāvanīyo bhikkhu āsavānaṁ khayāya dhammaṁ deseti.  
Then that esteemed mendicant teaches them how to end the defilements.  
Ayaṁ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ’.  
This is the sixth occasion for going to see an esteemed mendicant.’  
‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun’”ti.  
‘These are the six occasions for going to see an esteemed mendicant.’” 

Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṁ cittaṁ pasādeti, datvā attamano hoti.   It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.  
“Pubbeva dānā sumano,  
A good mood before giving,  
Datvā attamano hoti,  
feeling uplifted after giving:  

Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.   So I’m not pleased that that mendicant is living within a village.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.  
So I’m not pleased that that mendicant is living within a village.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  

sucigandhaṁ manoramaṁ.   but water does not stick to it.  

‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati.   They wish, plan, speak, and act with the thought: ‘May no-one find me out!’  
Manoduccaritaṁ katvā,  
speech, and mind,  
Hirīmano ca ottappī,  
with conscience and prudence,  

santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsī”ti?   When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”  
“Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsi— 
“Since you know this,  

Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṁ viharanti andhavanasmiṁ.   Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest.  
Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā khemo bhagavantaṁ etadavoca:  
Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:  
Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṁ etadavoca:  
And then, not long after Khema had left, Sumana said to the Buddha:  
Idamavocāyasmā sumano.  
That is what Sumana said,  
Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.  

Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo.   Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.  

manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.   and ideas come into the range of the mind they don’t overcome the mind.  
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
 

‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.   ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’  

Sabbalokā ca me mano vuṭṭhahissati, nibbāne ca santadassāvī bhavissāmi, anusayā ca me samugghātaṁ gacchissanti, kiccakārī ca bhavissāmi, satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti.   ‘My mind will rise above the whole world.’ ‘I will see extinguishment as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’  

Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.   Bad conduct by way of body, speech, and mind.  
Kāyaduccaritassa pahānāya kāyasucaritaṁ bhāvetabbaṁ, vacīduccaritassa pahānāya vacīsucaritaṁ bhāvetabbaṁ, manoduccaritassa pahānāya manosucaritaṁ bhāvetabbaṁ.  
You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct.  

Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.   It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities.  

Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.   It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities.  

Kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ.   The knives of the body, speech, and mind.  
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ.  
Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.  

Parisuddhamanosamācāro, bhikkhave, tathāgato;   His mental behavior is pure.  
natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:  
So the Realized One has no mental misconduct to hide, thinking:  

Evamevaṁ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.   in the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Evamevaṁ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
in the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.  

manoviññāṇe …pe….   mind consciousness …  
manosamphasse …pe….  
mind contact …  
manosamphassajāya vedanāya …pe….  
feeling born of mind contact …  

Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.   For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.  
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.  
Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.  
For I say that bad conduct by way of body, speech, and mind should be mortified.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  

Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa;   I teach inaction regarding bad bodily, verbal, and mental conduct,  
Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa;  
I teach action regarding good bodily, verbal, and mental conduct,  
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena;  
I’m disgusted by bad conduct by way of body, speech, and mind,  
Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.  
I say that bad conduct by way of body, speech, and mind should be mortified.  
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.  
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.  
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha:  
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to  

Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena;   They're disgusted with bad conduct by way of body, speech, or mind,  

Manomayena kāyena,   came to me in a mind-made body,  

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

Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.   So I’m not pleased that that mendicant is living within a village.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.  
So I’m not pleased that that mendicant is living within a village.  
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.  

Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.   It’s when a noble disciple has blameless conduct by way of body, speech, and mind.  
Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya.  
A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood.  
Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya.  
A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth.  

manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;   and ideas come into the range of the mind they don’t occupy the mind.  

‘ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati.   ‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.  
So attamano soṇḍaṁ saṁharati.  
They happily relieve their itches.  
So attamano soṇḍaṁ saṁharati.  
They happily relieve their itches.  
So attamano soṇḍaṁ saṁharati.  
They happily relieve their itches.  
So attamano soṇḍaṁ saṁharatī”ti.  
They happily relieve their itches.” 

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.   A mendicant is angry and upset with their spiritual companions, resentful and closed off.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.   A mendicant is angry and upset with their spiritual companions, resentful and closed off.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto.  
A mendicant is not angry and upset with their spiritual companions, not resentful or closed off.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.   It’s when a mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  

Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.  

“Na kho panetaṁ, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ, napi manobhāvanīyānaṁ bhikkhūnaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ;   “Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants.  

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.   There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  

Puna caparaṁ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti.   Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds.  

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:   But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:  

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:   But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:  

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:   But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:  

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:   But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:  

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:   But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:  

‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti.   ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’  

Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya.   And it’s the wrong time to see the esteemed mendicants,  
Paṭisallīnā manobhāvanīyā bhikkhū.  
as they’re in retreat.  

Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya.   And it’s the wrong time to see the esteemed mendicants,  
Paṭisallīnā manobhāvanīyāpi bhikkhū.  
as they’re in retreat.  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Ekatte haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.   Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.  

yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

“Saparikkamano ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo aparikkamano.   “Mendicants, this teaching provides a bypass, it doesn’t lack a bypass.  
Kathañca, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano?  
And how does this teaching provide a bypass, not lacking a bypass?  
Evaṁ kho, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano”ti.  
That’s how this teaching provides a bypass, it doesn’t lack a bypass.” 

Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti.   Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth are crooked.  
Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti.  
Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth are crooked.  
Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti.  
Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.  
Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti.  
Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.  

tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.   There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.  
Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?  
And what are the three kinds of corruption and failure of mental action?  
Evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.  
These are the three kinds of corruption and failure of mental action.  
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.  
evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti.  
In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.  
tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.  
There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.  
Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?  
And what are the three kinds of successful mental action?  
Evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.  
These are the three kinds of successful mental action.  
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.  
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.  
evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.  
In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.  

tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.   There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.  
Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe…  
And what are the three kinds of corruption and failure of mental action? …  
evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.  
These are the three kinds of corruption and failure of mental action.  
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti, catubbidhavacīkammanta …pe… tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.  
tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.  
There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.  
Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe…  
And what are the three kinds of successful mental action? …  
evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.  
These are the three kinds of successful mental action.  
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampatti …pe… tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe…  
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …” 

‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṁ devatānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapannā, tā karaṇīyaṁ attano na samanupassanti katassa vā paticayaṁ’.   ‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’  
evamevaṁ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṁ devatānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapannā, tā karaṇīyaṁ attano na samanupassanti katassa vā paticayaṁ.  
In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.  

Puna caparaṁ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṁ vacīkammaṁ … na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.   It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.  
Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.  
It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.  

manoviññāṇe…  mind consciousness. …” 

manosamphasse…  mind contact. …” 

manosamphassajāya vedanāya…  feeling born of mind contact … 

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.   There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.  
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.  
There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.  
Such was my heart’s wish, and then these creatures came to this state of existence.’  
Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.  
There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.  
‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,  
‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.  
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā  
But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.  
Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.  
That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’  
Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.  
There is another self that is divine, having form, mind-made, complete in all its various parts, not deficient in any faculty.  

Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.   I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.  
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.  
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.  
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.  
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.  
anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.  
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.  
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.  
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.  
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.  
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.  
4.3.3.2. Manomayiddhiñāṇa  
4.3.3.2. Mind-Made Body  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.  
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.  
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.  
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.  
 

Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno:   When he said this, Ambaṭṭha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying,  
‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi.  
‘Who the hell is this son of a slavegirl to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow.  
Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi.  
Angry and upset, he kicked Ambaṭṭha over,  

Attamano oṭṭhaddho licchavī bhagavato bhāsitaṁ abhinandīti.   Satisfied, Oṭṭhaddha the Licchavi was happy with what the Buddha said. 

Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti.   He was extremely happy with my answer.”  
“Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya?  
“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching?  
Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya.  
For I too am extremely happy after hearing the Buddha’s teaching!  

“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.   “Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.”  
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.  
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.  
Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.  
So long as that mind-made self remains, still some perceptions arise in a person and others cease.  
oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.  
a substantial reincarnation, a mind-made reincarnation, and a formless reincarnation.  
Katamo manomayo attapaṭilābho?  
What is a mind-made reincarnation?  
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.  
It has form, mind-made, complete in all its various parts, not deficient in any faculty.  
Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:  
‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?  
‘But reverends, what is that mind-made reincarnation?’ We’d answer like this,  
‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.  
‘This is that mind-made reincarnation.’  
katamo pana so, āvuso, manomayo attapaṭilābho …pe…  
“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;  
“Sir, while in a substantial reincarnation, are the mind-made and formless reincarnations fictitious,  
Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;  
While in a mind-made reincarnation, are the substantial and formless reincarnations fictitious,  
manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.  
and only the mind-made reincarnation real?  
Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;  
While in a formless reincarnation, are the substantial and mind-made reincarnations fictitious,  
“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;  
“While in a substantial reincarnation, it’s not referred to as a mind-made or formless reincarnation,  
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;  
While in a mind-made reincarnation, it’s not referred to as a substantial or formless reincarnation,  
manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.  
only as a mind-made reincarnation.  
Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;  
While in a formless reincarnation, it’s not referred to as a substantial or mind-made reincarnation,  
“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.  
“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.  
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…  
yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;  
yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…  
yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.  
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.  
yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe….  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

‘evampi te mano, itthampi te mano, itipi te cittan’ti.   ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
 
“evampi te mano, itthampi te mano, itipi te cittan”’ti.  
 
“evampi te mano, itthampi te mano, itipi te cittan”’ti.  
 
Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.  
Satisfied, the householder Kevaḍḍha was happy with what the Buddha said. 

Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi.   Koṇāgamana,  
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.  
Koṇāgamana,  
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.  
Koṇāgamana,  
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho.  
Koṇāgamana was awakened at the root of a cluster fig tree.  
‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno.  
‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family!  
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
Back at the royal compound, the prince brooded, miserable and sad:  
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?  
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’  
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.  
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’  
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
 
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
Back at the royal compound, the prince brooded, miserable and sad:  
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?  
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’  
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.  
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’  
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
 
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
Back at the royal compound, the prince brooded, miserable and sad:  
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?  
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’  
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.  
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’  
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
 
imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe…  
 

cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?   That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”  
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?  
That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would feeling still be found?”  
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Venerable Ānanda was happy with what the Buddha said. 

mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   and mental kindness both in public and in private, they can expect growth, not decline.  
Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya.  
We got to see the esteemed mendicants, and to pay homage to them.  
Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.  
But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”  
Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.  
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.  

puññābhāgāti me mano;   who I think have shared in merit— 

Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā.   Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness.  
Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.  
Delighted, the centaur Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. 

āguṁ manopadosikā.   and those who are malevolent.  

Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:   Delighted, Sakka approved and agreed with what the Buddha said, saying,  
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:  
Delighted, Sakka approved and agreed with what the Buddha said, saying,  
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:  
Delighted, Sakka approved and agreed with what the Buddha said, saying,  
Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi— 
ideas known by the mind:  
manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo.  
or idea known by the mind which causes unskillful qualities to grow while skillful qualities decline.  
Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.  
And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow.  
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:  
Delighted, Sakka approved and agreed with what the Buddha said, saying,  
yattha me ramatī mano.  
wherever my mind delights.  

Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,   Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact.  
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.  
mind in the world seems nice and pleasant, and it is there that craving arises and settles.  
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.  
mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.  
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.  
mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.  
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.  
feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.  
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.  
 
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.  
 
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.  
 
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.  
 

“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho.   “I was delighted and satisfied with your very first simile, Master Kassapa!  

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.   There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.  
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.  
There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.  
Such was my heart’s wish, and then these creatures came to this state of existence.”  
Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti.  
There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent.  
‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?  
‘Is it really true that this is the venerables’ view?’  
‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?  
‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’  
‘Santāvuso, manopadosikā nāma devā. Te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.  
‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.  
“ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,  
“The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.  
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā,  
But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.  
Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.  
Is this how you describe in your tradition that the origin of the world came about due to those who are malevolent?’  
Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti.  
Satisfied, the wanderer of the Bhaggava clan was happy with what the Buddha said. 

Manobhāvanīyānampi bhikkhūnaṁ asamayo dassanāya.   And it’s the wrong time to see the esteemed mendicants,  
Paṭisallīnā manobhāvanīyā bhikkhū.  
as they’re in retreat.  
“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.  
“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.  
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.  
 
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.  
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re happy with that, as they’ve got all they wished for.  
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.  
 
“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.  
“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for.  
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.  
 
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo …pe…  
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re not happy with that, as they still haven’t got all they wished for …  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṁvedesi.   At that the king was unhappy and experienced unhappiness.  
‘mā kho tvaṁ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṁvedesi, na hi te, tāta, dibbaṁ cakkaratanaṁ pettikaṁ dāyajjaṁ.  
‘Don’t be unhappy at the vanishing of the wheel-treasure. My dear, the wheel-treasure is not inherited from your father.  
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṁvedesi;  
At that the king was unhappy and experienced unhappiness.  
Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.  
They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder.  
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.  
brother for sister, and sister for brother.  
Seyyathāpi, bhikkhave, māgavikassa migaṁ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ;  
They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing.  
evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.  
 
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.  
 

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.   There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.  
Here they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.  
Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā.  
For we used to be mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time.  

Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca.   The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas.  
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’  
‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’  
hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.  
inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Upavāna was happy with what the Buddha said. 

Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu.   In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly and persistently undertook skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.  
Taṁ vindati khippamanomavikkamo”ti.  
what is fitting and suitable.”  
na ca visaṭaṁ, na ca visāci, na ca pana viceyya pekkhitā, ujuṁ tathā pasaṭamujumano, piyacakkhunā bahujanaṁ udikkhitā ahosi.  
When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes.  
Ujuṁ tathā pasaṭamujumano,  
straightforward, he reached out straightforwardly,  
bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu.  
He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.  

mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena.   by loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs.  

Pajjunno sumano sumukho;   Pajjunna, Sumana, Sumukha,  
Pajjunno sumano sumukho;  
 

kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.   by body, speech, and mind.  
kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.  
by body, speech, and mind.  
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:  
 
kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.  
purity of body, speech, and mind.  
kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.  
sagacity of body, speech, and mind.  
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.  
solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.  
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.  
A mendicant is angry and upset with their spiritual companions, resentful and closed off.  
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.  
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.  
eye, ear, nose, tongue, body, and mind consciousness.  
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.  
contact through the eye, ear, nose, tongue, body, and mind.  
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.  
feeling born of contact through the eye, ear, nose, tongue, body, and mind.  
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.  
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.   solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.  
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
A mendicant is angry and upset with their spiritual companions, resentful and closed off.  
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.  
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.  
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  

haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti.   The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.”  
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.  
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti.  
The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.’  
aparisuddhamanokammantā …pe…  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  

Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi:   Then Paṇḍuputta expressed his gladness:  

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,   A mendicant might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Mahācunda was happy with what the Buddha said.  

Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.   Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.  
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.  
Feeling born of contact through the eye, ear, nose, tongue, body, and mind.  
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.  
Contact through the eye, ear, nose, tongue, body, and mind.  
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.  
Eye, ear, nose, tongue, body, and mind consciousness.  

Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.   Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.  
Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  
Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Venerable Nāgasamāla was happy with what the Buddha said. 

Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti.   Satisfied, Mahānāma the Sakyan was happy with what the Buddha said. 

no ce tattha passati rajaṁ vā aṅgaṇaṁ vā, teneva attamano hoti:   But if they don’t see any dirt or blemish there, they’re happy, thinking:  

Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.   Furthermore, a mendicant is angry and upset with their spiritual companions, resentful and closed off.  
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.  
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto.  
They’re not angry and upset with their spiritual companions, not resentful or closed off.  
hoti na anattamano → hoti attamano (bj, pts1ed) 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.  

manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.   Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to ideas known by the mind in the past, future, and present.  
manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.  
mind, ideas, and mind consciousness, it will be possible to discover evidence of contact. …  
manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact.  
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Venerable Ānanda was happy with what the Buddha said. 

sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.   if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings.  
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.  
 
sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi.  
if any mendicant criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings?  
Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro.  
Even if low-down bandits were to sever you limb from limb with a two-handled saw, anyone who had a malevolent thought on that account would not be following my instructions.  

Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Kassapa the Prince was happy with what the Buddha said. 

“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.   “Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.”  
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.  
But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.  
tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.  
If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.  
Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.  
If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.  
Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.  
But the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.”  
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.  
But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.  
mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.  
mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.  
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.  
Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.  
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.  
But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.  

So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.   They’re happy with that, and they’ve got all they wished for.  
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.  
 
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
They’re not happy with that, and haven’t got all they wished for.  
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.  
They’re happy with that, and they’ve got all they wished for.  
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.  
 
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.  
They’re happy with that, and they’ve got all they wished for.  
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.  
 
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.  
They’re happy with that, and they’ve got all they wished for.  
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.  
 
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.  
They’re not happy with that, and haven’t got all they wished for.  
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
They’re happy with that, but they haven’t got all they wished for.  
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
They’re happy with that, but they haven’t got all they wished for.  
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.  
They’re happy with that, but they haven’t got all they wished for.  
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 

So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.   They’re happy with that, and they’ve got all they wished for.  
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
They’re not happy with that, and haven’t got all they wished for.  
So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.  
They’re happy with that, and they’ve got all they wished for.  
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.  
 
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.  
 
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.  
 
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.  
They’re not happy with that, and haven’t got all they wished for.  
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
They’re happy with that, but they haven’t got all they wished for.  
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.  
They’re happy with that, but they haven’t got all they wished for.  
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.  
They’re happy with that, but they haven’t got all they wished for.  

mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.    
mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.  
 
Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti.  
Satisfied, the native spirit Dīgha Parajana was happy with what the Buddha said. 

na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.    
mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.  
 

Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said. 

manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.   Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.  
Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.  
 
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.  
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.  

‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.   mental behavior …  
Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.  
 
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro;  
 
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness.  

“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?   “What can be known by purified mind consciousness released from the five senses?”  
“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.  
“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”  
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.  
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”  
Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.  
Satisfied, Venerable Mahākoṭṭhita was happy with what Sāriputta said. 

Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti.   Satisfied, the layman Visākha was happy with what the Buddha said. 

yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti?   When you’re arguing, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?”  
“Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.  
“So it seems that when you’re arguing you are not treating each other with kindness.  
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …  

Tato so dummano yakkho,   That spirit, downcast,  

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

Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.   They have a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
They exercise prudence. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.  

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.   When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.  
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca:  
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha,  

kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan”ti.   the physical rod, the verbal rod, and the mental rod.”  
“Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti?  
“But are these kinds of rod all distinct from each other?”  
“Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti.  
“Yes, each is quite distinct.”  
“Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti?  
“Of the three rods thus analyzed and differentiated, which rod does the Jain Ñātika describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”  
“Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti.  
“The Jain Ñātika describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”  
kāyakammaṁ, vacīkammaṁ, manokamman”ti.  
physical deeds, verbal deeds, and mental deeds.”  
“Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti?  
“But are these kinds of deed all distinct from each other?”  
“Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti.  
“Yes, each is quite distinct.”  
“Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti?  
“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”  
“Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti.  
“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”  
“Manokammanti, āvuso gotama, vadesi”?  
“Do you say mental deeds, Reverend Gotama?”  
“Manokammanti, tapassi, vadāmi”.  
“I say mental deeds, Tapassī.”  
“Manokammanti, āvuso gotama, vadesi”?  
“Do you say mental deeds, Reverend Gotama?”  
“Manokammanti, tapassi, vadāmi”.  
“I say mental deeds, Tapassī.”  
“Manokammanti, āvuso gotama, vadesi”?  
“Do you say mental deeds, Reverend Gotama?”  
“Manokammanti, tapassi, vadāmī”ti.  
“I say mental deeds, Tapassī.”  
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.  
For how impressive is the measly mental rod when compared with the substantial physical rod?  
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.  
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”  
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.  
For how impressive is the measly mental rod when compared with the substantial physical rod?  
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.  
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.  
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya?  
For how impressive is the measly mental rod when compared with the substantial physical rod?  
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.  
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”  
“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.  
“Sir, there are gods called ‘mind-bound’. They would be reborn there.  
“Asu hi, bhante, manopaṭibaddho kālaṁ karotī”ti.  
Because they died with mental attachment.”  
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.  
“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”  
“Manodaṇḍasmiṁ, bhante”ti.  
“In the mental rod, sir.”  
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.  
“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”  
‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti.  
‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’  
pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti?  
Could he do that?”  
“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ.  
“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.  
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.  
“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”  
“Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.  
“I heard that it was because of a malevolent act of will by seers that the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way.”  
“Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho.  
“Sir, I was already delighted and satisfied by the Buddha’s very first simile.  
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.  
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.  
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.  
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come.  

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.  
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,  

Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.   Devadatta was angry and upset with what you said.’  
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.  
 

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Ānanda was happy with what the Buddha said. 

tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.   You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.  
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.  
You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.  
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.  
You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.  
tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.  
You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.  
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.  
You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.  
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.  
You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.  
ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.  
that I will be unfailingly reborn among the gods who possess form and made of mind.  

Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ:   When you want to act with the mind, you should check on that same deed:  
‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— 
‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both? …’ …  
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?  
 
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— 
 
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ sasakkaṁ na karaṇīyaṁ.  
 
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— 
 
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ.  
 
Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:  
 
‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
 
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?  
 
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
 
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.  
 
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— 
 
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.  
 
Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:  
 
manokammaṁ → manokamme (bj, sya-all, km, pts1ed)  
‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
 
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?  
 
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.  
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ;  
It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.  
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— 
‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.  
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.  
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.  
Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ.  
All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking.  
Yepi hi keci, rāhula, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhessanti, vacīkammaṁ parisodhessanti, manokammaṁ parisodhessanti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessan”ti.  
 
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhenti, vacīkammaṁ parisodhenti, manokammaṁ parisodhenti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhenti.  
 
Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti— 
So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’”  
Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Venerable Rāhula was happy with what the Buddha said. 

Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Rāhula was happy with what the Buddha said. 

Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Māluṅkyaputta was happy with what the Buddha said. 

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Ānanda was happy with what the Buddha said. 

So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha.   When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’  
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.  
When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.”  
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.  
When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’  
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.  
When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’  
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha.  
When admonished by the monks, he dodges the issue …  
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.  
When admonished by the monks, he dodges the issue …  
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.  
When admonished by the monks, he doesn’t dodge the issue …  
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.  
When admonished by the monks, he doesn’t dodge the issue …  
Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Venerable Bhaddāli was happy with what the Buddha said. 

Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Udāyī was happy with what the Buddha said. 

Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Anuruddha and friends approved what the Buddha said. 

Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti.   Satisfied, the wanderer Vacchagotta was happy with what the Buddha said. 

‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,   ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.   The mind likes ideas, it loves them and enjoys them.  
So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:  
They’d take it and put it on, expressing their gladness:  
api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:  
Did that person blind from birth do this knowing and seeing,  
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:  
“They did so not knowing or seeing,  

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.   Furthermore, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.  
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
In the same way, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.  
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.  
Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.  
Satisfied, the wanderer Sakuludāyī was happy with what the Buddha said. 

Manobhāvaniyānampi bhikkhūnaṁ asamayo dassanāya;   And it’s the wrong time to see the esteemed mendicants,  
paṭisallīnā manobhāvaniyā bhikkhū.  
as they’re in retreat.  
Idha, thapati, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, micchājīvaṁ pahāya sammājīvena jīvitaṁ kappeti— 
It’s when a mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind; they give up wrong livelihood and earn a living by right livelihood.  
Attamano pañcakaṅgo thapati bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Pañcakaṅga the chamberlain was happy with what the Buddha said. 

Evaṁ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno:   When he said this, Vekhanasa became angry and upset. He even attacked and badmouthed the Buddha himself, saying,  

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Ānanda was happy with what the Buddha said. 

Kāmāhi citrā madhurā manoramā,   Sensual pleasures are diverse, sweet, delightful;  

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.   Satisfied, Venerable Ānanda was happy with what the Buddha said. 

manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti?    
“Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.  
 
manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?  
mental behavior is faulted by sensible ascetics and brahmins?” …  
“Yo kho, mahārāja, manosamācāro akusalo”.  
 
“Katamo pana, bhante, manosamācāro akusalo”?  
 
“Yo kho, mahārāja, manosamācāro sāvajjo”.  
 
“Katamo pana, bhante, manosamācāro sāvajjo”?  
 
“Yo kho, mahārāja, manosamācāro sabyābajjho”.  
 
“Katamo pana, bhante, manosamācāro sabyābajjho”?  
 
“Yo kho, mahārāja, manosamācāro dukkhavipāko”.  
 
“Katamo pana, bhante, manosamācāro dukkhavipāko”?  
 
“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati.  
“Mental behavior that leads to hurting yourself, hurting others, and hurting both,  
evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.  
That kind of mental behavior is faulted by sensible ascetics and brahmins.”  
manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?  
mental behavior is not faulted by sensible ascetics and brahmins?” …  
“Yo kho, mahārāja, manosamācāro kusalo”.  
 
“Katamo pana, bhante, manosamācāro kusalo”?  
 
“Yo kho, mahārāja, manosamācāro anavajjo”.  
 
“Katamo pana, bhante, manosamācāro anavajjo”?  
 
“Yo kho, mahārāja, manosamācāro abyābajjho”.  
 
“Katamo pana, bhante, manosamācāro abyābajjho”?  
 
“Yo kho, mahārāja, manosamācāro sukhavipāko”.  
 
“Katamo pana, bhante, manosamācāro sukhavipāko”?  
 
“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati.  
“Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both,  
Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.  
That kind of mental behavior is not faulted by sensible ascetics and brahmins.”