So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting.  

“Aṭṭhamiyaṁ, bhikkhave, pakkhassa catunnaṁ mahārājānaṁ amaccā pārisajjā imaṁ lokaṁ anuvicaranti:   “On the eighth day of the fortnight, mendicants, the ministers and counselors of the Four Great Kings wander about the world, thinking:  
Cātuddasiṁ, bhikkhave, pakkhassa catunnaṁ mahārājānaṁ puttā imaṁ lokaṁ anuvicaranti:  
And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking:  
yā ca pakkhassa aṭṭhamī;  
would observe the sabbath  
Pāṭihāriyapakkhañca,  
complete in all eight factors,  
yā ca pakkhassa aṭṭhamī;  
would observe the sabbath,  
Pāṭihāriyapakkhañca,  
complete in all eight factors,  

yā ca pakkhassa aṭṭhamī;   would observe the sabbath  
Pāṭihāriyapakkhañca,  
complete in all eight factors,  
yā ca pakkhassa aṭṭhamī;  
would observe the sabbath,  
Pāṭihāriyapakkhañca,  
complete in all eight factors,  

Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamakaṁ ahirājakulaṁ.   The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …  

So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.  
so ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.  
 

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

So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṁsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti;   They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.  

upakkhalitvā vā papateyyaṁ, bhattaṁ vā bhuttaṁ me byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ,   I might stumble and fall, or get food poisoning, or my bile or phlegm or stabbing wind might get upset.  

Idha, bhikkhave, bhikkhuno kāmaṁ manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them.  
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on renunciation, their mind is secure, confident, settled, and decided about it.  
Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on ill will, but their mind isn’t secure …  
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on good will, their mind becomes secure …  
Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on harming, but their mind isn’t secure …  
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on compassion, their mind is eager …  
Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on form, but their mind isn’t secure …  
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the formless, their mind becomes secure …  
Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it.  
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  

Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ;   Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.  
Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ;  
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.  

So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.  

Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti.   Now at that time the brahmin Uggatasarīra had prepared a large sacrifice.  

hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā.   elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.  
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.  
 

rūpakkhandhe …   the aggregate of form …  

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

Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ.   A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight.  

Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ, manussā vā maṁ upakkameyyuṁ, amanussā vā maṁ upakkameyyuṁ;   Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.  
Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ, manussā vā maṁ upakkameyyuṁ, amanussā vā maṁ upakkameyyuṁ;  
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.  

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

cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti.   Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’  

So taṁ udakarahadaṁ sahasā appaṭisaṅkhā pakkhandeyya.   They jump into the lake rashly, without thinking.  

Pakkhandinā pagabbhena,   they live pushy,  

Vipakkhasevakabhikkhuvatthu  

seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā   These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.  
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;  
 
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā  
These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.  

Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.   You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”  
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti.  
‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’  

Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti.   Now at that time Kūṭadanta had prepared a great sacrifice.  

Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.   After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.  

Tena kho pana samayena manussā khipanti vā upakkhalanti vā.   And whenever people sneezed or tripped over  

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,   They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.  

Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.   form, feeling, perception, choices, and consciousness.  
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them.  
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on renunciation, their mind is secure, confident, settled, and decided about it.  
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on ill will, but their mind isn’t secure …  
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on good will, their mind becomes secure …  
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on harming, but their mind isn’t eager …  
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on compassion, their mind becomes secure …  
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on form, but their mind isn’t secure …  
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the formless, their mind becomes secure …  
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it.  
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  

idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.   A mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them.  
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on renunciation, their mind is secure, confident, settled, and decided about it.  
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on ill will, but their mind isn’t secure …  
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on good will, their mind becomes secure …  
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on harming, but their mind isn’t secure …  
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on compassion, their mind becomes secure …  
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take another case where a mendicant focuses on form, but their mind isn’t secure …  
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the formless, their mind becomes secure …  
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  
Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it.  
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  

Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṁ bhavanirodhāya dhamme desiyamāne cittaṁ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati.   Because of love, delight, and enjoyment of existence, when the Dhamma is being taught for the cessation of existence, the minds of some gods and humans are not secure, confident, settled, and decided.  

cātuddasī pañcadasī aṭṭhamī ca pakkhassa—  the fourteenth, fifteenth, and eighth of the fortnight.  
cātuddasī pañcadasī aṭṭhamī ca pakkhassa— 

Niccampi bālo pakkhando,   a fool can constantly plunge into them  
pakkhando → pakkhanno (bj, sya-all, pts1ed)  

So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi;   I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.  

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.   Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.  
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.  
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.  

Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.   Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.  
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.  
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.  

Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.   In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  

Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.   Based on that element alone, their mind becomes secure, confident, settled, and decided.  
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Based on that element alone, their mind becomes secure, confident, settled, and decided.  

Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.   Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.  
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.  
Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”  

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,   They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.  

Atha puriso āgaccheyya lohitapakkhandiko.   Then a man with bloody dysentery would come along.  

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;   They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.  

Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.   Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.  
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.  
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.  
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  

Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;   In the same way, when the Dhamma is being taught for the cessation of substantialist view, someone whose mind isn’t secure, confident, settled, and decided  
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati;  
In the same way, when the Dhamma is being taught for the cessation of substantialist view, someone whose mind is secure, confident, settled, and decided  

uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.   And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.  
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.  
And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.  
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.  
And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’  
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti.  
 
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti.  
 
uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.  
And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’  
Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti.  
And there King Nimi justly treated his people, and observed the sabbath.  

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;   They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.  

Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi:   Once, she tripped and expressed this heartfelt sentiment three times:  

“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.   “Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.  
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya?  
“What is the cause, sir, what is the reason why the aggregate of form is found?  
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.  
“The four primary elements are the reason why the aggregate of form is found.  

Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.   Their mind becomes secure, confident, settled, and decided in that perception of wilderness.  
Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of earth.  
Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of earth.  
Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of the dimension of infinite space.  
Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of the dimension of infinite consciousness.  
Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of the dimension of nothingness.  
Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of the dimension of neither perception nor non-perception.  
Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that signless immersion of the heart.  
Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that signless immersion of the heart.  

Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   but their mind isn’t secure, confident, settled, and decided.  
‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.  
‘I am focusing on emptiness internally, but my mind isn’t secure, confident, settled, and decided.’  
Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  
but their mind isn’t secure, confident, settled, and decided.  
‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.  
‘I am focusing on the imperturbable internally, but my mind isn’t secure, confident, settled, and decided.’  
Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
and their mind is secure, confident, settled, and decided.  
‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.  
‘I am focusing on emptiness internally, and my mind is secure, confident, settled, and decided.’  
Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
and their mind is secure, confident, settled, and decided.  
‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.  
‘I am focusing on the imperturbable, and my mind is secure, confident, settled, and decided.’  

So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’d be ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.  

yesaṁ bhikkhunī aññataraṁ vā aññataraṁ vā āpajjati, tāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ.   If a nun commits any one of them, she is to must undertake a trial period for a half-month toward both Sanghas.  
Nissaggiya pācittiya 18. Paṭhamaupakkhaṭasikkhāpadaṁ  
Relinquishment With Confession 18: Requesting Fine Robes From a Robe Fund  
Bhikkhuniṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti:  
If a male or female householder has set aside a robe fund for an unrelated nun, thinking,  
Nissaggiya pācittiya 19. Dutiyaupakkhaṭasikkhāpadaṁ  
Relinquishment With Confession 19: Requesting Fine Robes From a Combined Robe Fund  
Bhikkhuniṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti:  
If two male or female householders have set aside separate robe funds for an unrelated nun, thinking,  

vassupagatā bhikkhū pakkantā vā honti vibbhantā vā kālaṅkatā vā pakkhasaṅkantā vā,   if the monks who entered the rainy-season residence there depart or disrobe or die or join another group;  

dutiyikā bhikkhunī pakkantā vā hoti vibbhantā vā kālaṅkatā vā pakkhasaṅkantā vā,   if her companion nun has left or disrobed or died or joined another group;  

apakkhatā.   because of lack of supporters.  
Yesaṁ bhikkhunī aññataraṁ vā aññataraṁ vā āpajjati, tāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ.  
If a nun commits any one of them, she must undertake a trial period for a half-month toward both Sanghas.  

Nissaggiya Pācittiya 8. Paṭhamaupakkhaṭa   Relinquishment With Confession 8: Requesting Fine Robes From a Robe Fund  
Bhikkhuṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti  
If a male or female householder has set aside a robe fund for an unrelated monk, thinking,  
Nissaggiya Pācittiya 9. Dutiyaupakkhaṭa  
Relinquishment With Confession 9: Requesting Fine Robes From a Combined Robe Fund  
Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti  
If two male or female householders have set aside separate robe funds for an unrelated monk, thinking,  

8. Upakkhaṭasikkhāpada   The training rule on what is set aside  
“Bhikkhuṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti— 
‘If a male or female householder has set aside a robe fund for an unrelated monk, thinking,  
yaṁ bhikkhuṁ uddissa cīvaracetāpannaṁ upakkhaṭaṁ hoti so bhikkhu.  
the monk the robe fund has been set aside for.  
Upakkhaṭasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. 
The training rule on what is set aside, the eighth, is finished. 

9. Dutiyaupakkhaṭasikkhāpada   The second training rule on what is set aside  
“Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti— 
‘If two male or female householders have set aside separate robe funds for an unrelated monk, thinking,  
paccekacīvaracetāpannāni upakkhaṭāni → … cetāpannā upakkhaṭā (bj); … cetāpanā upakkhaṭā (sya-all, pts1ed) 
yaṁ bhikkhuṁ uddissa cīvaracetāpannāni upakkhaṭāni honti so bhikkhu.  
the monk the robe funds have been set aside for.  
Dutiyaupakkhaṭasikkhāpadaṁ niṭṭhitaṁ navamaṁ. 
The second training rule on what is set aside, the ninth, is finished. 

garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ;   A nun who has committed a heavy offense must undertake a trial period for a half-month toward both Sanghas.  

manussā, pakkhajātā.   humans and birds.  

“kathaṁ ime nānā assu, vinā assu, vaggā assū”ti pakkhaṁ pariyesati, gaṇaṁ bandhati.   thinking, “What can I do to split, separate, and divide them?” he searches for a faction and puts together a group.  

sāṇaṁ dhāreti tipakkhavasanaṁ.   three pieces of sunn hemp.  

sāṇaṁ dhāreti tipakkhavasanaṁ.   three pieces of sunn hemp.  

So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.  
So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.  
And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.  

Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi:   Once, while she was bringing her husband his meal she tripped and expressed this heartfelt sentiment three times:  

yā ca pakkhassa aṭṭhamī;   The native spirits will not mess with anyone  
Pāṭihāriyapakkhañca,  
who leads the spiritual life  
yā ca pakkhassa aṭṭhamī;  
The native spirits will not mess with anyone  
Pāṭihāriyapakkhañca,  
who leads the spiritual life  

dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca.   For keeping difficult persons in check and for the comfort of good-hearted mendicants. To prevent those of corrupt wishes from taking sides and dividing the Saṅgha. And out of consideration for families.  

Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.   Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.  

“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.   “Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.  
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;  
“What is the cause, sir, what is the reason why the aggregate of form is found?  
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.  
“The four primary elements are the reason why the aggregate of form is found.  

Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.   And yet my mind isn’t secure, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
 

Pakkhandī kuladūsako pagabbho;   pushy, rude, a corrupter of families,  

Tato ca pakkhassupavassuposathaṁ,   Then having rightly undertaken the sabbath  
Pāṭihāriyapakkhañca pasannamānaso,  
on the fourteenth, fifteenth, and eighth of the fortnight,  

Pakkhattheragāthā   Pakkha  

kantāraddhānapakkhando;   I’m traveling a desolate road.  
kantāraddhānapakkhando → … pakkhanno (bj, pts1ed, pts2ed); … pakkanto 

Pakkhando māravisaye,   Leaping into Māra’s domain,  

Diṭṭhigahanapakkhando,   Caught in the thicket of wrong view,  
Diṭṭhigahanapakkhando → … gahanapakkhanto (bj); … gahaṇapakkhanno  

Na pakkhanti disā sabbā,   “I’m completely disorientated!  

Pakkhanda maṁ citta jinassa sāsane,   Mind, let me leap into the victor’s teaching,  

yā ca pakkhassa aṭṭhamī;   having observed the sabbath  
Pāṭihāriyapakkhañca,  
complete in all eight factors,  

sukkapakkhavisosanā.   withering bright qualities away.  

Sopi vasitvā pakkhaṁ,   He stayed a fortnight before he said to my dad:  
pakkhaṁ → pakkamatha (bj)  

Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.   After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.