2. Nīvaraṇappahānavagga The Chapter on Giving Up the Hindrances Nīvaraṇappahānavagga → nīvaraṇappahāṇavaggo (bj); nīvaraṇavagga (pts1ed) Nīvaraṇappahānavaggo dutiyo. "
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger-snap … pahānasaññaṁ bhāveti … the perception of giving up …
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. Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati. Then you don’t do anything unskillful, or practice anything bad. 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. 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. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Tasseva nimittassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that foundation, those bad, unskillful qualities do not occur.” Tasseva nidānassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that source, those bad, unskillful qualities do not occur.” Tasseva hetussa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that cause, those bad, unskillful qualities do not occur.” Tesaṁyeva saṅkhārānaṁ pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up those conditions, those bad, unskillful qualities do not occur.” Tasseva paccayassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that reason, those bad, unskillful qualities do not occur.” Tasseva rūpassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that form, those bad, unskillful qualities do not occur.” Tassāyeva vedanāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that feeling, those bad, unskillful qualities do not occur.” Tassāyeva saññāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that perception, those bad, unskillful qualities do not occur.” Tasseva viññāṇassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that consciousness, those bad, unskillful qualities do not occur.” Tasseva saṅkhatassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up that conditioned basis, those bad, unskillful qualities do not occur.” "
“Tīhi, bhikkhave, dhammehi samannāgato tayo male appahāya yathābhataṁ nikkhitto evaṁ niraye. “Anyone who has three qualities, and has not given up three stains, is cast down to hell. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male appahāya yathābhataṁ nikkhitto evaṁ niraye. Anyone who has these three qualities, and has not given up these three stains, is cast down to hell. Tīhi, bhikkhave, dhammehi samannāgato tayo male pahāya yathābhataṁ nikkhitto evaṁ sagge. Anyone who has three qualities, and has given up three stains, is raised up to heaven. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male pahāya yathābhataṁ nikkhitto evaṁ sagge”ti. Anyone who has these three qualities, and has given up these three stains, is raised up to heaven.”
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. āhu sabbappahāyinaṁ. he has given up everything, they say.
Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? What is that path and practice? Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.” "
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex. ārācārī → anācārī (mr) ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the vulgar act of sex. Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṁvādakā lokassa; As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; As long as they live, the perfected ones give up alcoholic drinks that cause negligence. ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. I, too, for this day and night will give up alcoholic drinks that cause negligence. Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā; As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat. ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi mañcake vā tiṇasanthārake vā. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat.
“tumhepi, āvuso ānanda, rāgassa pahānaṁ paññāpetha, dosassa pahānaṁ paññāpetha, mohassa pahānaṁ paññāpethā”ti. “Reverend Ānanda, do you advocate giving up greed, hate, and delusion?” “Mayaṁ kho, āvuso, rāgassa pahānaṁ paññāpema, dosassa pahānaṁ paññāpema, mohassa pahānaṁ paññapemā”ti. “We do, reverend.” “Kiṁ pana tumhe, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpetha, kiṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpetha, kiṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpethā”ti? “But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?” Idaṁ kho mayaṁ, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpema. This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.” Idaṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpema. an3.71 Idaṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpemā”ti. an3.71 “Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? “But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?” “Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. “There is, reverend, a path and a practice for giving up that greed, hate, and delusion.” “Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? “Well, what is it?” Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. This is the path, this is the practice for giving up that greed, hate, and delusion.” “Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya. “This is a fine path, a fine practice, for giving up that greed, hate, and delusion.
ye rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto no vā? Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not? “Ye, bhante, rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto. “The teaching of those who teach for giving up greed, hate, and delusion is well explained. ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā? Are those who practice for giving up greed, hate, and delusion practicing well or not? “Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. “Those who practice for giving up greed, hate, and delusion are practicing well. ‘ye, bhante, rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto’ti. ‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’ ‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti. ‘Those who practice for giving up greed, hate, and delusion are practicing well.’ Tumhe, bhante ānanda, rāgassa pahānāya dhammaṁ desetha, dosassa …pe… mohassa pahanāya dhammaṁ desetha. You, sir, teach Dhamma for giving up greed, hate, and delusion. Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa …pe… mohassa pahānāya paṭipannā. You, sir, practice for giving up greed, hate, and delusion.
So tvaṁ rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ na taṁ karissasi, yaṁ pāpaṁ na taṁ sevissasī”ti. Then you won’t do anything unskillful, or practice anything bad.” So rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ taṁ nākāsi, yaṁ pāpaṁ taṁ na sevīti. Then he didn’t do anything unskillful, or practice anything bad. "
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Yo loke chandarāgavinayo chandarāgappahānaṁ, idaṁ loke nissaraṇan’ti. Removing and giving up desire and greed for the world: this is its escape.’ loke nissaraṇan’ti → lokanissaraṇaṁ (aṭṭha.)
“Tayome, bhikkhave, āpāyikā nerayikā idamappahāya. “Mendicants, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault. Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti. These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.” "
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ: ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti; asantaṁ vā ajjhattaṁ kāmacchandaṁ: ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti, tañca pajānāti; It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. santaṁ vā ajjhattaṁ byāpādaṁ: ‘atthi me ajjhattaṁ byāpādo’ti pajānāti; asantaṁ vā ajjhattaṁ byāpādaṁ: ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti, tañca pajānāti; When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. santaṁ vā ajjhattaṁ thinamiddhaṁ: ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti; asantaṁ vā ajjhattaṁ thinamiddhaṁ: ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti, tañca pajānāti; When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti, tañca pajānāti; When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. santaṁ vā ajjhattaṁ vicikicchaṁ: ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti; asantaṁ vā ajjhattaṁ vicikicchaṁ: ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṁ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti, tañca pajānāti. When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁharatū”ti. It would be good to give up these three things. Ignore them and apply your mind to the deathless.” Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁhari. After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to the deathless. upasaṁhari → upasaṁhāsi (sya-all, km, pts1ed); upasaṁharati (mr) "
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Saṁvarappadhānaṁ, pahānappadhānaṁ, bhāvanāppadhānaṁ, anurakkhaṇāppadhānaṁ. The efforts to restrain, to give up, to develop, and to preserve. Katamañca, bhikkhave, pahānappadhānaṁ? And what, mendicants, is the effort to give up? Idaṁ vuccati, bhikkhave, pahānappadhānaṁ. This is called the effort to give up. Saṁvaro ca pahānañca, Restraint and giving up,
Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthaṁ pahānatthaṁ virāgatthaṁ nirodhatthanti. This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation. Saṁvaratthaṁ pahānatthaṁ, The Buddha taught the spiritual life
Puna caparaṁ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato; Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṁseti, no paraṁ vambheti. But they don’t glorify themselves or put down others on account of their love for meditation and giving up.
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Saṁvarappadhānaṁ, pahānappadhānaṁ, bhāvanāppadhānaṁ, anurakkhaṇāppadhānaṁ. The efforts to restrain, to give up, to develop, and to preserve. Katamañca, bhikkhave, pahānappadhānaṁ? And what, mendicants, is the effort to give up? Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. Idaṁ vuccati, bhikkhave, pahānappadhānaṁ. This is called the effort to give up. Saṁvaro ca pahānañca, Restraint and giving up,
manāpaṁyeva bahulaṁ upahāraṁ upaharanti, appaṁ amanāpaṁ. And they usually present them with agreeable things, rarely with disagreeable ones. 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 …
Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. asippahārānaṁ usuppahārānaṁ → usuppahārānaṁ asippahārānaṁ (si ), pharasuppah idaṁ padaṁ sya-all potthakesu natthi
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. Kāyaduccaritaṁ pahāya …pe… suddhaṁ attānaṁ pariharati. 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 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.
Puna caparaṁ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Āhāro pahātabbo. you should give up food. Taṇhā pahātabbā. you should give up craving. Māno pahātabbo. you should give up conceit. Āhāro pahātabbo’ti, iti kho panetaṁ vuttaṁ. you should give up food.’ This is what I said, ‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya āhāro pahātabbo’ti, an4.159 Taṇhā pahātabbā’ti, iti kho panetaṁ vuttaṁ. you should give up craving.’ This is what I said, ‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti, an4.159 Māno pahātabbo’ti, iti kho panetaṁ vuttaṁ. you should give up conceit.’ This is what I said, ‘Mānasambhūto ayaṁ, bhagini, kāyo, mānaṁ nissāya māno pahātabbo’ti, an4.159
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Taṁ kho panidaṁ akusalaṁ pahātabbanti kho, upaka, mayā paññattaṁ. I’ve declared: ‘The unskillful should be given up.’ itipidaṁ akusalaṁ pahātabbanti. ‘This is another way of saying that the unskillful should be given up.’
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness. Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya. an4.193 Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. āvaṭṭeyyuṁ → āvaṭṭeyya (?) Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. (…) → (sace ceteyyuṁ) (bj, sya-all, km, pts1ed); (āvaṭṭeyyuṁ) (mr) "
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe They give up these five hindrances, corruptions of the heart that weaken wisdom.
Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. yamidaṁ → yampidaṁ (bj, pts1ed); yampīdaṁ (sya-all, km) | yamidaṁ → yampidaṁ (bj, pts1ed); yampīdaṁ (sya-all, km) "
Tatra, brāhmaṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.
atthi, bhikkhave, dhammā abhiññā pahātabbā; There are things that should be given up by direct knowledge. Katame ca, bhikkhave, dhammā abhiññā pahātabbā? And what are the things that should be given up by direct knowledge? ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā. These are called the things that should be given up by direct knowledge.
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. …so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.
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.
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. uttari → uttariṁ (bj, sya-all, km, pts1ed) Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti. In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.” "
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
api ca kho sampahāre haññati byāpajjati. but he’s killed or injured when blows are struck. haññati → āhaññati (bj) Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ. Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. api ca kho sampahāre haññati byāpajjati. but he’s killed or injured when blows are struck. Kimassa sampahārasmiṁ? What is his ‘blows are struck’? Idamassa sampahārasmiṁ. This is his ‘blows are struck’. Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness. byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti; Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe He gives up these five hindrances, corruptions of the heart that weaken wisdom. Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. ussāraṇaṁ → ussādanaṁ (bj, pts1ed) "
So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe He gives up these five hindrances, corruptions of the heart that weaken wisdom.
paṭibujjhitvā ca tesaṁ pahānāya vāyamitabbaṁ. and try to give them up. paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.79 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.79 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.79 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.79 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.79 paṭibujjhitvā ca tesaṁ pahānāya vāyamitabban”ti. and try to give them up.” "
paṭibujjhitvā ca tesaṁ pahānāya vāyamitabbaṁ. and try to give them up. paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.80 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.80 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.80 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.80 paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. an5.80 paṭibujjhitvā ca tesaṁ pahānāya vāyamitabban”ti. and try to give them up.”
So hatthissa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; If he strikes an elephant, he does it carefully, not carelessly. mahiṁsassa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; If he strikes a buffalo … mahiṁsassa → mahisassa (bj); mahīsassa (sya-all, km, pts1ed) gavassa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; an5.99 a cow … dīpissa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; an5.99 a leopard … khuddakānañcepi pāṇānaṁ pahāraṁ deti antamaso sasabiḷārānampi, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ. or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. sasabiḷārānampi → sasaviḷārānaṁ (pts1ed); sasabiḷārānaṁ (mr)
manāpaṁyeva upahāraṁ upaharanti, appaṁ amanāpaṁ. And they usually present them with agreeable things, rarely with disagreeable ones. manāpaṁyeva upahāraṁ upaharanti, appaṁ amanāpaṁ. And I usually present them with agreeable things.
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. energetic …
Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu; ‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and get rid of the defilements born of regret, and then develop the mind and wisdom. ārambhajā → ārabhajā (sya-all, km); ārabbhajā (pts1ed, mr) | pavaḍḍhanti → saṁvaḍḍhanti (mr) " ‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṁ paññañca bhāvetu; ‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom.
‘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.
“Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. “Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. Appahāya pañca verāni, Unless they give up these five threats, Pahāya pañca verāni, Giving up these five threats,
‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. of a person who has given up killing living creatures, paṭiviratoti → paṭivirato hotīti (bj); paṭivirato hoti (sya-all, km, pts1ed) ‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. an5.178 ‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. of a person who has given up stealing, ‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. an5.178 ‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. of a person who has given up sexual misconduct, ‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. an5.178 ‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. of a person who has given up lying, ‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. an5.178 ‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. of a person who has given up alcoholic drinks that cause negligence, ‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. an5.178
Macchariyappahānasutta Giving Up Stinginess “Pañcannaṁ, bhikkhave, macchariyānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. “Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess. Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati; Stinginess with dwellings, families, material possessions, praise, and the teachings. kulamacchariyassa … lābhamacchariyassa … vaṇṇamacchariyassa … dhammamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati. an5.255 Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya samucchedāya brahmacariyaṁ vussatī”ti. The spiritual life is lived to give up and cut out these five kinds of stinginess.” "
“Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. “Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Without giving up these five qualities you can’t enter and remain in the first absorption. Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. But after giving up these five qualities you can enter and remain in the first absorption. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharitun”ti. After giving up these five qualities you can enter and remain in the first absorption.” "
“Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṁ jhānaṁ …pe… abhabbo tatiyaṁ jhānaṁ … abhabbo catutthaṁ jhānaṁ … abhabbo sotāpattiphalaṁ … abhabbo sakadāgāmiphalaṁ … abhabbo anāgāmiphalaṁ … abhabbo arahattaṁ sacchikātuṁ. “Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. arahattaṁ → arahattaphalaṁ (bj) " Ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Without giving up these five qualities you can’t realize perfection. Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṁ jhānaṁ …pe… bhabbo tatiyaṁ jhānaṁ … bhabbo catutthaṁ jhānaṁ … bhabbo sotāpattiphalaṁ … bhabbo sakadāgāmiphalaṁ … bhabbo anāgāmiphalaṁ … bhabbo arahattaṁ sacchikātuṁ. But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṁ sacchikātun”ti. After giving up these five qualities you can realize perfection.” "
“Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. “Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Without giving up these five qualities you can’t enter and remain in the first absorption. Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. But after giving up these five qualities you can enter and remain in the first absorption. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharitun”ti. After giving up these five qualities you can enter and remain in the first absorption.” "
“Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ sacchikātuṁ. “Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Without giving up these five qualities you can’t realize perfection. Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ sacchikātuṁ. But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṁ sacchikātun”ti. After giving up these five qualities you can realize perfection.”
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’. an6.14 a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering. nappajahāsi → na pahāsi (bj, sya-all, km, pts1ed) "
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm … ‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm …
Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṁ desetū”ti. Venerable, please teach me how to give up sensual desire.” Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṁ deseti. Then that esteemed mendicant teaches them how to give up sensual desire.
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ kāmarāgappahānāya saṁvattati. When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire. Puna caparaṁ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. That’s how to give up this bad root of arguments, so it doesn’t come up in the future. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.
Idha, bhikkhave, bhikkhuno ye āsavā saṁvarā pahātabbā te saṁvarena pahīnā honti, It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, By using, they’ve given up the defilements that should be given up by using. ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, By enduring, they’ve given up the defilements that should be given up by enduring. ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, By avoiding, they’ve given up the defilements that should be given up by avoiding. ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, By getting rid, they’ve given up the defilements that should be given up by getting rid. ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti. By developing, they’ve given up the defilements that should be given up by developing. Katame ca, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti? And what are the defilements that should be given up by restraint? Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti. These are called the defilements that should be given up by restraint. Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? And what are the defilements that should be given up by using? Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. These are called the defilements that should be given up by using. Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? And what are the defilements that should be given up by enduring? Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. These are called the defilements that should be given up by enduring. Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? And what are the defilements that should be given up by avoiding? Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. These are called the defilements that should be given up by avoiding. Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? And what are the defilements that should be given up by getting rid? Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. These are called the defilements that should be given up by getting rid. Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? And what are the defilements that should be given up by developing? Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. These are called the defilements that should be given up by developing.
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth absorption. Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. “In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth absorption.
“Cha, bhikkhave, dhamme appahāya abhabbo anāgāmiphalaṁ sacchikātuṁ. “Mendicants, without giving up six things you can’t realize the fruit of non-return. ime kho, bhikkhave, cha dhamme appahāya abhabbo anāgāmiphalaṁ sacchikātuṁ. Without giving up these six things you can’t realize the fruit of non-return. Cha, bhikkhave, dhamme pahāya bhabbo anāgāmiphalaṁ sacchikātuṁ. After giving up six things you can realize the fruit of non-return. ime kho, bhikkhave, cha dhamme pahāya bhabbo anāgāmiphalaṁ sacchikātun”ti. After giving up these six things you can realize the fruit of non-return.” "
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. “Mendicants, without giving up six things you can’t realize perfection. ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Without giving up these six things you can’t realize perfection. Cha, bhikkhave, dhamme pahāya bhabbo arahattaṁ sacchikātuṁ. After giving up six things you can realize perfection. ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṁ sacchikātun”ti. After giving up these six things you can realize perfection.” "
‘Saṁyojanāni appahāya nibbānaṁ sacchikarissatī’ti netaṁ ṭhānaṁ vijjati. Without giving up the fetters, it’s impossible to realize extinguishment. ‘Saṁyojanāni pahāya nibbānaṁ sacchikarissatī’ti ṭhānametaṁ vijjatī”ti. Having given up the fetters, it’s possible to realize extinguishment.” "
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. “Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Without giving up these six qualities you can’t enter and remain in the first absorption. Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. But after giving up these six qualities you can enter and remain in the first absorption. Ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharitun”ti. After giving up these six qualities you can enter and remain in the first absorption.” "
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. “Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Without giving up these six qualities you can’t enter and remain in the first absorption. Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. But after giving up these six qualities you can enter and remain in the first absorption. ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharitun”ti. After giving up these six qualities you can enter and remain in the first absorption.”
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. “Mendicants, without giving up six things you can’t realize perfection. Ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Without giving up these six qualities you can’t realize perfection. Cha, bhikkhave, dhamme pahāya bhabbo arahattaṁ sacchikātuṁ. After giving up six things you can realize perfection. Ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṁ sacchikātun”ti. After giving up these six things you can realize perfection.” "
“Cha, bhikkhave, dhamme appahāya abhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ. “Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. uttari manussadhammaṁ → uttarimanussadhammā (bj, sya-all, pts1ed) " Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ. Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. Cha, bhikkhave, dhamme pahāya bhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ. But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones. Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātun”ti. After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.” "
Appahāyasutta Not Giving Up “Cha, bhikkhave, dhamme appahāya abhabbo diṭṭhisampadaṁ sacchikātuṁ. “Mendicants, without giving up six things you can’t become accomplished in view. Ime kho, bhikkhave, cha dhamme appahāya abhabbo diṭṭhisampadaṁ sacchikātuṁ. Without giving up these six things you can’t become accomplished in view. Cha, bhikkhave, dhamme pahāya bhabbo diṭṭhisampadaṁ sacchikātuṁ. After giving up six things you can become accomplished in view. Ime kho, bhikkhave, cha dhamme pahāya bhabbo diṭṭhisampadaṁ sacchikātun”ti. After giving up these six things you can become accomplished in view.” "
‘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.’ anavatthitā → anavaṭṭhitato (bj, sya-all, pts1ed) | nābhiramissati → na ramissati (mr) | gacchissanti → gacchanti (bj, sya-all, pts1ed, mr) "
“Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṁ. “Mendicants, you should give up these three states of existence. And you should train in three trainings. Katame tayo bhavā pahātabbā? What are the three states of existence you should give up? ime tayo bhavā pahātabbā. These are the three states of existence you should give up.
“Tisso imā, bhikkhave, taṇhā pahātabbā, tayo ca mānā. “Mendicants, you should give up these three cravings and three conceits. Katamā tisso taṇhā pahātabbā? What three cravings should you give up? imā tisso taṇhā pahātabbā. These are the three cravings you should give up. Katame tayo mānā pahātabbā? What three conceits should you give up? ime tayo mānā pahātabbā. These are the three conceits you should give up.
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Rāgassa pahānāya asubhā bhāvetabbā, dosassa pahānāya mettā bhāvetabbā, mohassa pahānāya paññā bhāvetabbā. You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. 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. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Kāmavitakkassa pahānāya nekkhammavitakko bhāvetabbo, byāpādavitakkassa pahānāya abyāpādavitakko bhāvetabbo, vihiṁsāvitakkassa pahānāya avihiṁsāvitakko bhāvetabbo. You should develop thoughts of renunciation to give up sensual thoughts, thoughts of good will to give up malicious thoughts, and thoughts of harmlessness to give up cruel thoughts. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Kāmasaññāya pahānāya nekkhammasaññā bhāvetabbā, byāpādasaññāya pahānāya abyāpādasaññā bhāvetabbā, vihiṁsāsaññāya pahānāya avihiṁsāsaññā bhāvetabbā. You should develop perceptions of renunciation to give up sensual perceptions, perceptions of good will to give up malicious perceptions, and perceptions of harmlessness to give up cruel perceptions. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Kāmadhātuyā pahānāya nekkhammadhātu bhāvetabbā, byāpādadhātuyā pahānāya abyāpādadhātu bhāvetabbā, vihiṁsādhātuyā pahānāya avihiṁsādhātu bhāvetabbā. You should develop the element of renunciation to give up the element of sensuality, the element of good will to give up the element of malice, and the element of harmlessness to give up the element of cruelty. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā. You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Aratiyā pahānāya muditā bhāvetabbā, vihiṁsāya pahānāya avihiṁsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā. You should develop rejoicing to give up discontent, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Asantuṭṭhitāya pahānāya santuṭṭhitā bhāvetabbā, asampajaññassa pahānāya sampajaññaṁ bhāvetabbaṁ, mahicchatāya pahānāya appicchatā bhāvetabbā. You should develop contentment to give up lack of contentment, situational awareness to give up lack of situational awareness, and having few wishes to give up having many wishes. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Dovacassatāya pahānāya sovacassatā bhāvetabbā, pāpamittatāya pahānāya kalyāṇamittatā bhāvetabbā, cetaso vikkhepassa pahānāya ānāpānassati bhāvetabbā. You should develop being easy to admonish to give up being hard to admonish, good friendship to give up bad friendship, and mindfulness of breathing to give up a scattered mind. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” "
Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Uddhaccassa pahānāya samatho bhāvetabbo, asaṁvarassa pahānāya saṁvaro bhāvetabbo, pamādassa pahānāya appamādo bhāvetabbo. You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.”
“Cha, bhikkhave, dhamme appahāya abhabbo kāye kāyānupassī viharituṁ. “Mendicants, without giving up these six qualities you can’t meditate observing an aspect of the body. Ime kho, bhikkhave, cha dhamme appahāya abhabbo kāye kāyānupassī viharituṁ. Without giving up these six qualities you can’t meditate observing an aspect of the body. Cha, bhikkhave, dhamme pahāya bhabbo kāye kāyānupassī viharituṁ. But after giving up these six qualities you can meditate observing an aspect of the body. Ime kho, bhikkhave, cha dhamme pahāya bhabbo kāye kāyānupassī viharitun”ti. After giving up these six qualities you can meditate observing an aspect of the body.” "
“Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṁ kāye …pe… “Mendicants, without giving up six things you can’t meditate observing an aspect of the body internally … Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhammānupassī viharitun”ti. After giving up these six qualities you can meditate observing an aspect of principles internally and externally.” "
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Pahānasutta Giving Up Pahānasutta → saññojanappahānasuttaṁ (bj) " “Sattannaṁ, bhikkhave, saṁyojanānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. “Mendicants, the spiritual life is lived to give up and cut out these seven fetters. Anunayasaṁyojanassa pahānāya samucchedāya brahmacariyaṁ vussati, paṭighasaṁyojanassa …pe… The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. avijjāsaṁyojanassa pahānāya samucchedāya brahmacariyaṁ vussati. an7.9 Imesaṁ kho, bhikkhave, sattannaṁ saṁyojanānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. The spiritual life is lived to give up and cut out these seven fetters.
Dutiyaanusayasutta Underlying Tendencies (2nd) Dutiyaanusayasutta → anusayappahānasuttaṁ (bj) " “Sattannaṁ, bhikkhave, anusayānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. “Mendicants, the spiritual life is lived to give up and cut out these seven underlying tendencies. Kāmarāgānusayassa pahānāya samucchedāya brahmacariyaṁ vussati, paṭighānusayassa …pe… The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. avijjānusayassa pahānāya samucchedāya brahmacariyaṁ vussati. an7.12 Imesaṁ kho, bhikkhave, sattannaṁ anusayānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. The spiritual life is lived to give up and cut out these seven underlying tendencies.
Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Brahmin, these three fires should be given up and rejected, not cultivated. Kasmā cāyaṁ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? And why should the fire of greed be given up and rejected, not cultivated? Tasmāyaṁ rāgaggi pahātabbo parivajjetabbo, na sevitabbo. That’s why the fire of greed should be given up and rejected, not cultivated. Kasmā cāyaṁ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? And why should the fire of hate be given up and rejected, not cultivated? Tasmāyaṁ dosaggi pahātabbo parivajjetabbo, na sevitabbo. That’s why the fire of hate should be given up and rejected, not cultivated. Kasmā cāyaṁ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? And why should the fire of delusion be given up and rejected, not cultivated? Tasmāyaṁ mohaggi pahātabbo parivajjetabbo, na sevitabbo. That’s why the fire of delusion should be given up and rejected, not cultivated. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. These three fires should be given up and rejected, not cultivated.
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmī”ti. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.”
Evamevaṁ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Yasmiṁ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness,
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. ‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘This venerable lives with energy roused up …
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Pahārādasutta With Pahārāda Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho pahārādaṁ asurindaṁ bhagavā etadavoca: Then Pahārāda, lord of titans, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Api pana, pahārāda, asurā mahāsamudde abhiramantī”ti? “Well, Pahārāda, do the titans love the ocean?” Api → kiṁ (mr) “Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī”ti? “But seeing what incredible and amazing things do the titans love the ocean?” abbhutā dhammā → abbhutadhammā (sya-all, mr) “Abhiramanti, pahārāda, bhikkhū imasmiṁ dhammavinaye”ti. “They do indeed, Pahārāda.” “Aṭṭha, pahārāda, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. “Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training. Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; The ocean gradually slants, slopes, and inclines, with no abrupt precipice. evamevaṁ kho, pahārāda, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. Yampi, pahārāda, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the first thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṁ nātivattati; The ocean is consistent and doesn’t overflow its boundaries. evamevaṁ kho, pahārāda, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. Yampi, pahārāda, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the second thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti thalaṁ ussāreti; The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. evamevaṁ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them. Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the third thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti; When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. evamevaṁ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti. In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, peasants, and menials—lose their former names and clans and are simply considered ‘Sakyan ascetics’. samaṇā sakyaputtiyā’ tveva → samaṇo sakyaputtiyotveva (sya-all, mr) " Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fourth thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. evamevaṁ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. In the same way, though several mendicants become fully extinguished in the element of extinguishment with nothing left over, the element of extinguishment never empties or fills up. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fifth thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; The ocean has just one taste, the taste of salt. evamevaṁ kho, pahārāda, ayaṁ dhammavinayo ekaraso, vimuttiraso. In the same way, this teaching and training has one taste, the taste of freedom. Yampi, pahārāda, ayaṁ dhammavinayo ekaraso, vimuttiraso; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the sixth thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ; The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. evamevaṁ kho, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. Yampi, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the seventh thing the mendicants love about this teaching and training. Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. evamevaṁ kho, pahārāda, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. Yampi, pahārāda, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the eighth thing the mendicants love about this teaching and training. Ime kho, pahārāda, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.” "
Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi. Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. It’s for a mendicant who lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. ‘Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti. ‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. ‘Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārino ārācārino viratā methunā gāmadhammā. ‘As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex. Ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the vulgar act of sex. ārācārī → anācārī (mr) " ‘Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṁvādako lokassa. ‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. Ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. ‘Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā. ‘As long as they live, the perfected ones give up alcoholic drinks that cause negligence. Ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. I, too, for this day and night will give up alcoholic drinks that cause negligence. ‘Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṁ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā. ‘As long as they live, the perfected ones give up seeing shows of dancing, singing, and music ; and beautifying and adorning themselves with garlands, fragrance, and makeup. Ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṁ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. I, too, for this day and night will give up seeing shows of dancing, singing, and music ; and beautifying and adorning myself with garlands, fragrance, and makeup. ‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. ‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. ‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti. ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. ‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm … ‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm …
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. live with energy roused up … asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. ānāpānassati → ānāpānasati (bj, pts1ed) "
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti; ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. ‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā; ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; ‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Furthermore, take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption.
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Without charging at the fourth absorption, with the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe They give up these five hindrances, corruptions of the heart that weaken wisdom.
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’ So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. And so, giving up pleasure and pain … I entered and remained in the fourth absorption.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Furthermore, take a mendicant who, giving up pleasure and pain … enters and remains in the fourth absorption.
“Nava, bhikkhave, dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. “Mendicants, without giving up nine things you can’t realize perfection. ime kho, bhikkhave, nava dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Without giving up these nine things you can’t realize perfection. Nava, bhikkhave, dhamme pahāya bhabbo arahattaṁ sacchikātuṁ. After giving up nine things you can realize perfection. ime kho, bhikkhave, nava dhamme pahāya bhabbo arahattaṁ sacchikātun”ti. After giving up these nine things you can realize the fruit of perfection.” Dhammaṁ pahāya bhabbena cāti. "
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation. Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.” "
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. To give up these five hindrances you should develop the four kinds of mindfulness meditation. Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up those five hindrances you should develop these four kinds of mindfulness meditation.” "
Imesaṁ kho, bhikkhave, pañcannaṁ kāmaguṇānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five kinds of sensual stimulation you should develop the four kinds of mindfulness meditation. …” "
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …” "
Imesaṁ kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …” "
Imāsaṁ kho, bhikkhave, pañcannaṁ gatīnaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five destinations you should develop the four kinds of mindfulness meditation. …” "
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …” "
Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …” "
Imesaṁ kho, bhikkhave, pañcannaṁ cetokhilānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five kinds of emotional barrenness you should develop the four kinds of mindfulness meditation. …” "
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. To give up these five emotional shackles you should develop the four kinds of mindfulness meditation. Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. To give up these five emotional shackles you should develop these four kinds of mindfulness meditation.”
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro sammappadhānā bhāvetabbā. To give up these five weaknesses in your training you should develop the four right efforts. uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. To give up these five weaknesses in your training you should develop these four right efforts.” "
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya cattāro sammappadhānā bhāvetabbā. To give up these five emotional shackles you should develop the four right efforts. uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya … so that unskillful qualities are given up … Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. To give up these five emotional shackles you should develop these four right efforts.”
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro iddhipādā bhāvetabbā. To give up these five weaknesses in your training you should develop the four bases of psychic power. Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro iddhipādā bhāvetabbā”ti. To give up these five weaknesses in your training you should develop these four bases of psychic power.” "
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya ime cattāro iddhipādā bhāvetabbā. To give up these five emotional shackles you should develop the four bases of psychic power. Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya ime cattāro iddhipādā bhāvetabbā”ti. To give up these five emotional shackles you should develop these four bases of psychic power.”
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, an10.17
Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṁ bhikkhu viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. “Mendicants, there are things that should be given up by the body, not by speech. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. There are things that should be given up by speech, not by the body. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. paññāya disvā → disvā disvā (bj, sya-all) Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? And what are the things that should be given up by the body, not by speech? Sādhu vatāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvetū’ti. Please give up that bad bodily conduct and develop good bodily conduct.’ So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti. When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya. These are the things that should be given up by the body, not by speech. Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? And what are the things that should be given up by speech, not by the body? Sādhu vatāyasmā vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvetū’ti. Please give up that bad verbal conduct and develop good verbal conduct.’ So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti. When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena. These are the things that should be given up by speech, not by the body. Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Greed … macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ. and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
“Kaṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mettūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” “Kataññutaṁ kho ahaṁ, bhante, kataveditaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. “Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. … Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, an10.50
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. ‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Evamevaṁ kho tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm …
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. ‘abhijjhālu bahulaṁ viharāmi …pe… asamāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Evamevaṁ kho, āvuso, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm …
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. ‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm …
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti— Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ bhavañca → sambhavañca (bj, sya1ed, sya2ed, pts1ed); samañca (cck) " Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— When your minds are consolidated in these ten perceptions, you can expect one of two results:
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati. The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing. anabhiratasaññā → anabhiratisaññā (mr) Katamā cānanda, pahānasaññā? And what is the perception of giving up? Ayaṁ vuccatānanda, pahānasaññā. This is called the perception of giving up.
Tayome, bhikkhave, dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. Without giving up three things you can’t give up rebirth, old age, and death. Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya— Greed, hate, and delusion. ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. Without giving up these three things you can’t give up rebirth, old age, and death. Tayome, bhikkhave, dhamme appahāya abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. Without giving up three things you can’t give up greed, hate, and delusion. Sakkāyadiṭṭhiṁ appahāya, vicikicchaṁ appahāya, sīlabbataparāmāsaṁ appahāya— Substantialist view, doubt, and misapprehension of precepts and observances. ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. Without giving up these three things you can’t give up greed, hate, and delusion. Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. Without giving up three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. Ayonisomanasikāraṁ appahāya, kummaggasevanaṁ appahāya, cetaso līnattaṁ appahāya— Irrational application of mind, following a wrong path, and mental sluggishness. ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. Without giving up these three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. Without giving up three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. Muṭṭhassaccaṁ appahāya, asampajaññaṁ appahāya, cetaso vikkhepaṁ appahāya— Unmindfulness, lack of situational awareness, and scattered mind. ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. Without giving up these three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind. Ariyānaṁ adassanakamyataṁ appahāya, ariyadhammassa asotukamyataṁ appahāya, upārambhacittataṁ appahāya— Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. ariyadhammassa → ariyadhammaṁ (sya-all, pts1ed) " ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind. Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Uddhaccaṁ appahāya, asaṁvaraṁ appahāya, dussilyaṁ appahāya— Restlessness, lack of restraint, and unethical conduct. ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct. Assaddhiyaṁ appahāya, avadaññutaṁ appahāya, kosajjaṁ appahāya— Faithlessness, uncharitableness, and laziness. ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct. Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness. Anādariyaṁ appahāya, dovacassataṁ appahāya, pāpamittataṁ appahāya— Disregard, being hard to admonish, and having bad friends. ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness. Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends. Ahirikaṁ appahāya, anottappaṁ appahāya, pamādaṁ appahāya— Lack of conscience, imprudence, and negligence. ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends. So pamatto samāno abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends. So pāpamitto samāno abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness. So kusīto samāno abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct. So dussīlo samāno abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. So upārambhacitto samāno abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a scattered mind. So vikkhittacitto samāno abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. So līnacitto samāno abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. When your mind is sluggish you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. So vicikiccho samāno abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. When you have doubts you can’t give up greed, hate, and delusion. So rāgaṁ appahāya dosaṁ appahāya mohaṁ appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death. Tayome, bhikkhave, dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. After giving up three things you can give up rebirth, old age, and death. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya— Greed, hate, and delusion. ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. After giving up these three things you can give up rebirth, old age, and death. Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. After giving up three things you can give up greed, hate, and delusion. Sakkāyadiṭṭhiṁ pahāya, vicikicchaṁ pahāya, sīlabbataparāmāsaṁ pahāya— Substantialist view, doubt, and misapprehension of precepts and observances. ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. After giving up these three things you can give up greed, hate, and delusion. Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. After giving up three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. Ayonisomanasikāraṁ pahāya, kummaggasevanaṁ pahāya, cetaso līnattaṁ pahāya— Irrational application of mind, following a wrong path, and mental sluggishness. ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. After giving up these three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. After giving up three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. Muṭṭhassaccaṁ pahāya, asampajaññaṁ pahāya, cetaso vikkhepaṁ pahāya— Unmindfulness, lack of situational awareness, and a scattered mind. ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. After giving up these three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. After giving up three things you can give up unmindfulness, lack of situational awareness, and scattered mind. Ariyānaṁ adassanakamyataṁ pahāya, ariyadhammassa asotukamyataṁ pahāya, upārambhacittataṁ pahāya— Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. After giving up these three things you can give up unmindfulness, lack of situational awareness, and scattered mind. Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Uddhaccaṁ pahāya, asaṁvaraṁ pahāya, dussilyaṁ pahāya— Restlessness, lack of restraint, and unethical conduct. ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. After giving up three things you can give up restlessness, lack of restraint, and unethical conduct. Assaddhiyaṁ pahāya, avadaññutaṁ pahāya, kosajjaṁ pahāya— Faithlessness, uncharitableness, and laziness. ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct. Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. After giving up three things you can give up faithlessness, uncharitableness, and laziness. Anādariyaṁ pahāya, dovacassataṁ pahāya, pāpamittataṁ pahāya— Disregard, being hard to admonish, and having bad friends. ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. After giving up these three things you can give up faithlessness, uncharitableness, and laziness. Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. After giving up three things you can give up disregard, being hard to admonish, and having bad friends. Ahirikaṁ pahāya, anottappaṁ pahāya, pamādaṁ pahāya— Lack of conscience, imprudence, and negligence. ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. After giving up these three things you can give up disregard, being hard to admonish, and having bad friends. So appamatto samāno bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. When you’re diligent you can give up disregard, being hard to admonish, and having bad friends. So kalyāṇamitto samāno bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness. So āraddhavīriyo samāno bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct. So sīlavā samāno bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. So anupārambhacitto samāno bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a scattered mind. So avikkhittacitto samāno bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness. So alīnacitto samāno bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. When your mind isn’t sluggish you can give up substantialist view, doubt, and misapprehension of precepts and observances. So avicikiccho samāno bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. When you have no doubts you can give up greed, hate, and delusion. So rāgaṁ pahāya dosaṁ pahāya mohaṁ pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātun”ti. After giving up greed, hate, and delusion you can give up rebirth, old age, and death.” "
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” "
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” "
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” "
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā. But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors.
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, They give up these five hindrances, corruptions of the heart that weaken wisdom. Puna caparaṁ, upāli, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ …pe…. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” …
“Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. “Mendicants, without giving up ten things you can’t realize perfection. ime kho, bhikkhave, dasa dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Without giving up these ten things you can’t realize perfection. Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṁ sacchikātuṁ. After giving up ten things you can realize perfection. ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṁ sacchikātun”ti. After giving up these ten things you can realize perfection.”
Idha, cunda, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. Idha, cunda, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training.
Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. Musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. Pisuṇavācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pharusavācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti … They give up stealing. … kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti … They give up sexual misconduct. … musāvādaṁ pahāya musāvādā paṭivirato hoti … They give up lying. … pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti … They give up divisive speech. … pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti … They give up harsh speech. … samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti … They give up talking nonsense. …
Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Take a certain person who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Idha pana, bhikkhave, ekacco adinnādānaṁ pahāya adinnādānā paṭivirato hoti …pe… Take someone else who gives up stealing … musāvādaṁ pahāya musāvādā paṭivirato hoti … lying … pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti … divisive speech … pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti … harsh speech … samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti … talking nonsense …
Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. Idha, bhikkhave, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandiṁ, samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
Puna caparaṁ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. When a mendicant is energetic, this is an outcome of faith.
‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti— ‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’ ‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti— ‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’ ‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti— ‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the vulgar act of sex.’ ārācārī → anācārī (mr) | virato → paṭivirato (katthaci) ‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti— ‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’ theto → ṭheto (sya-all, km) ‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti— ‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’ ‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti— ‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’ ‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti— ‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’ Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya. After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pisuṇaṁ vācaṁ → pisuṇāvācaṁ (pts1ed) | samaggarato → samaggarāmo (bj) | anuppadātā → anuppādātā (pts1ed) Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Pharusaṁ vācaṁ → pharusāvācaṁ (pts1ed) | tathārūpiṁ → evarūpiṁ (si) Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 4.3.2.4. Nīvaraṇappahāna 4.3.2.4. Giving Up the Hindrances So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti. The realization of supreme knowledge and conduct occurs when you’ve given up such things.” Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe… Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption …
Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Because beatings and throttlings are seen there. Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Because no beatings and throttlings are seen there.
Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti? Who proceeds having totally given these things up: the ascetic Gotama, or the teachers of other communities?”’ Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. ‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the teachers of other communities.’ Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other teachers?’ Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. ‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other teachers.’ Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. “Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: I teach the Dhamma for the giving up of these three kinds of reincarnation: Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. … Yampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati;
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.