“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind.
Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you apply the mind irrationally, doubt arises, and once arisen it increases and grows.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind.
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti.  
When you apply the mind rationally, doubt does not arise, or, if it’s already arisen, it’s given up.” "

… Jhāyīnaṁ yadidaṁ kaṅkhārevato.  
… who practice absorption is Revata the Doubter.

“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
“Mendicants, when you hide your misdeeds, you can expect one of two destinies:
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
When you don’t hide your misdeeds, you can expect one of two destinies:
“Micchādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
“Mendicants, when you have wrong view, you can expect one of two destinies:
“Sammādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
“Mendicants, when you have right view, you can expect one of two destinies:

Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti.  
So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.
Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.  
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā:  
So, sir, we’re doubting and uncertain:
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ.  
“It is enough, Kālāmas, for you to be doubting and uncertain.
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.  
Doubt has come up in you about an uncertain matter. Kaṅkhanīyeva pana → kaṅkhanīye ca pana (bj); kaṅkhāniyeva pana (sya-all, pts1ed)

Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
And when the body breaks up, after death, they can expect to be reborn in a bad place.
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
an3.69
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
And when the body breaks up, after death, they can expect to be reborn in a bad place.
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
an3.69

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  
substantialist view, doubt, and misapprehension of precepts and observances.

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.

Khatā anusotapañcamaṁ;  
an4.10

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

Ahañhi, brāhmaṇa, yaṁ vitakkaṁ ākaṅkhāmi vitakketuṁ taṁ vitakkaṁ vitakkemi, yaṁ vitakkaṁ nākaṅkhāmi vitakketuṁ na taṁ vitakkaṁ vitakkemi, yaṁ saṅkappaṁ ākaṅkhāmi saṅkappetuṁ taṁ saṅkappaṁ saṅkappemi, yaṁ saṅkappaṁ nākaṅkhāmi saṅkappetuṁ na taṁ saṅkappaṁ saṅkappemi.  
an4.35

Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
doubt, you do what you shouldn’t, and fail to do what you should.
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahati.  
‘doubt is a corruption of the mind’, that noble disciple gives it up.
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti.  
an4.61

“Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:  
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
“siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:  
an4.76
“siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:  
an4.76
Evaṁ pasanno ahaṁ, bhante. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.  
I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’.  
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.

Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena.  
Whoever has any doubt or uncertainty, let them ask me,
Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena.  
an4.172
Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena.  
an4.172
Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena.  
If anyone has any doubt or uncertainty, let them ask me,

Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.  
Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching.
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti.  
‘I’m doubtful, uncertain, and undecided about the true teaching.’
Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme.  
Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching.
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti.  
‘I’m not doubtful, uncertain, or undecided about the true teaching.’

“Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā.  
“Mendicants, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Sotānugatānaṁ → sotānudhanānaṁ (bj)
Tassa na heva kho assa kaṅkhā vā vimati vā:  
They wouldn’t have any doubts or uncertainties about whether
Tassa na heva kho assa kaṅkhā vā vimati vā:  
They wouldn’t have any doubt about whether
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā”ti.  
You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.” "

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.

“Sappurisaṁ, bhikkhave, nissāya cattāro ānisaṁsā pāṭikaṅkhā.  
“Mendicants, you can expect four benefits from relying on a true person.
sappurisaṁ, bhikkhave, nissāya ime cattāro ānisaṁsā pāṭikaṅkhā”ti.  
You can expect these four benefits from relying on a true person.”

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
“Mendicants, when a mendicant has five qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
When a mendicant has these five qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā.  
When a mendicant has five qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.  
When a mendicant has these five qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” "

Kāmacchando, byāpādo, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchā— 
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, km, pts1ed)

Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
Doubt …

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

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

yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.  
“Mahānāma, you can expect only growth, not decline, when you find five qualities in any gentleman—whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan. muddhāvasittassa → muddhābhisittassa (bj, sya-all, pts1ed)
Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by his mother and father, you can expect only growth, not decline.
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.
devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by the deities, you can expect only growth, not decline.
Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by ascetics and brahmins, you can expect only growth, not decline.
yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti.  
whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

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.

Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa pañca ādīnavā pāṭikaṅkhā.  
“Mendicants, a mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.  
A mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.” "

“Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā.  
“Mendicants, a mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks.
Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.  
A mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.” "

atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the dart of doubt and indecision still occupies my mind.’
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow the dart of doubt and indecision still occupies the mind.
Nissaraṇañhetaṁ, āvuso, vicikicchākathaṅkathāsallassa yadidaṁ asmīti mānasamugghāto’ti.  
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
‘na nakulamātā gahapatānī imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti.  
‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā.  
I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā.  
She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions.

Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt …
‘ahaṁ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
an6.27
Sādhu vata me āyasmā vicikicchāya pahānāya dhammaṁ desetū’ti.  
an6.27
Tassa manobhāvanīyo bhikkhu vicikicchāya pahānāya dhammaṁ deseti.  
an6.27

Vicikicchāpariyuṭṭhitena cetasā viharati ….  
doubt …

Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodentī”ti.  
Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.” "

Kāmacchandaṁ, byāpādaṁ, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchaṁ.  
Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Kāmacchandaṁ, byāpādaṁ, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchaṁ,  
Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
“Mendicants, when a mendicant has six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
When a mendicant has these six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā.  
When a mendicant has six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.  
When a mendicant has these six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” "

“Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
“Mendicants, a mendicant with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
A mendicant with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
A mendicant with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā, kusalesu dhammesu no parihānī”ti.  
A mendicant with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, apāyagamanīyaṁ rāgaṁ, apāyagamanīyaṁ dosaṁ, apāyagamanīyaṁ mohaṁ.  
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, apāyagamanīyaṁ rāgaṁ, apāyagamanīyaṁ dosaṁ, apāyagamanīyaṁ mohaṁ.  
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, apāyagamanīyo rāgo, apāyagamanīyo doso, apāyagamanīyo moho.  
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.

Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, apāyagamanīyaṁ rāgaṁ, apāyagamanīyaṁ dosaṁ, apāyagamanīyaṁ mohaṁ.  
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.

Anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.  
The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

vicikicchāsaṁyojanassa …  
an7.9
vicikicchāsaṁyojanaṁ …  
an7.9

Anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, issāsaṁyojanaṁ, macchariyasaṁyojanaṁ.  
The fetters of attraction, repulsion, views, doubt, conceit, jealousy, and stinginess.

Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.  
The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

vicikicchānusayassa …  
an7.12
vicikicchānusayo …  
an7.12

vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
they can expect growth, not decline.
vuddhiyeva, licchavī, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.  
they can expect growth, not decline.” "

“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati: ‘kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsuṁ vihareyyun’ti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.  
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti; vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
“Ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni;  
When the Buddha had spoken, Vassakāra said to him: “Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. Ekamekenapi → evaṁ vutte vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca ekamekenapi (bj); ekamekenapi tena kho (mr)

Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṁ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhāpessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsuṁ vihareyyun’ti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” "

Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṁ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” "

Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants are faithful …
paññavanto bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” "

Yāvakīvañca, bhikkhave, bhikkhū satisambojjhaṅgaṁ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants develop the awakening factor of mindfulness …
upekkhāsambojjhaṅgaṁ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
equanimity, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” "

Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants develop the perception of impermanence …
vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu, bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.  
they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” "

Idhāhaṁ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. yāvade → yāvadeva (bj, sya-all, pts1ed) "

“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?  
“Sir, what is the cause, what is the reason why a learned noble disciple has no doubts regarding the undeclared points?”
“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu.  
“Mendicant, it’s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points.
Ayaṁ kho, bhikkhu, hetu ayaṁ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti.  
This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.” "

Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti.  
Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit.

Sakkāyadiṭṭhi ārakā hoti, vicikicchā ārakā hoti, sīlabbataparāmāso ārako hoti, rāgo ārako hoti, doso ārako hoti, moho ārako hoti, māno ārako hoti.  
Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit.

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṁsā pāṭikaṅkhā.  
“Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṁsā pāṭikaṅkhāti.  
You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.

Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
an8.2

Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,

So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane  
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.

So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṁ agamāsiṁ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṁ.  
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.

Mayaṁ, bhante anuruddha, yādisakaṁ vaṇṇaṁ ākaṅkhāma tādisakaṁ vaṇṇaṁ ṭhānaso paṭilabhāma;  
We can turn any color we want on the spot.
yādisakaṁ saraṁ ākaṅkhāma tādisakaṁ saraṁ ṭhānaso paṭilabhāma;  
We can get any voice that we want on the spot.
yādisakaṁ sukhaṁ ākaṅkhāma tādisakaṁ sukhaṁ ṭhānaso paṭilabhāma.  
We can get any pleasure that we want on the spot.
Mayaṁ, bhante anuruddha, yādisakaṁ vaṇṇaṁ ākaṅkhāma tādisakaṁ vaṇṇaṁ ṭhānaso paṭilabhāma;  
an8.46
yādisakaṁ saraṁ ākaṅkhāma tādisakaṁ saraṁ ṭhānaso paṭilabhāma;  
an8.46
yādisakaṁ sukhaṁ ākaṅkhāma tādisakaṁ sukhaṁ ṭhānaso paṭilabhāma.  
an8.46

Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;  
You’d expect that large reservoir to dwindle, not expand.
Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;  
You’d expect that large reservoir to expand, not dwindle.

Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;  
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;  
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.

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.

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— 
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— 
Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṁ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.  
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, pts1ed)
Uddhaccaṁ vicikicchā ca,  
restlessness, and doubt

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— 
Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
“Mendicants, a monk or nun who has not given up five kinds of emotional barrenness and has not cut off five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
A monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.
evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
In the same way, monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
A monk or nun who has given up five kinds of emotional barrenness and has cut off five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati.  
Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence.
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
A monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.
evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.  
In the same way, a monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.” "

Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline.

Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.  
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmī’ti.  
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often irritable or not? Am I often corrupted in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’
‘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.
‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  
‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” "

‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmī’ti.  
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often irritable or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’

‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmī’ti.  
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often irritable or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’
‘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.
‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  
‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” "

‘anabhijjhālu nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ dhammapāmojjassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ cetosamathassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṁvijjati nu kho me eso dhammo udāhu no’ti.  
‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with the teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’

paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.

appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.  
can expect growth, not decline, in skillful qualities, whether by day or by night.”
appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.  
can expect growth, not decline, in skillful qualities, whether by day or by night.” "

Sakkāyadiṭṭhiṁ appahāya, vicikicchaṁ appahāya, sīlabbataparāmāsaṁ appahāya— 
Substantialist view, doubt, and misapprehension of precepts and observances.
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.
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.
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.
Sakkāyadiṭṭhiṁ pahāya, vicikicchaṁ pahāya, sīlabbataparāmāsaṁ pahāya— 
Substantialist view, doubt, and misapprehension of precepts and observances.
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.
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.
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.

Vicikiccho kho pana ayamāyasmā;  
doubt …
vicikicchāpariyuṭṭhitena cetasā bahulaṁ viharati.  
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Vicikicchāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.  
an10.86

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.

vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti.  
doubt …
So vicikicchaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.  
Harboring doubt within they meditate and concentrate and contemplate and ruminate.
na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.  
doubt …

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā.  
“Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṁsā pāṭikaṅkhā”ti.  
You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.” "

Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti.  
Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

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.

Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.  
Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he has doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he has doubts about:
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Pokkharasādi saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,

Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,

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.

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī,
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī,
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
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“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.  
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni.  
“Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. vajjī → vajjīnaṁ (mr)
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline. phāsu → phāsuṁ (bj, sya-all, km, pts1ed)
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as they don’t relish talk …
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
sleep …
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
company …
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
they don’t have corrupt wishes, falling under the sway of corrupt wishes …
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
they don’t have bad friends, companions, and associates …
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
equanimity, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
cessation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants consistently treat their spiritual companions with bodily kindness …
mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
and mental kindness both in public and in private, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.  
As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”
Atthi ca me ayaṁ kaṅkhādhammo uppanno,  
This state of uncertainty has come up in me.
evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.  
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Atthi ca me ayaṁ kaṅkhādhammo uppanno— 
This state of uncertainty has come up in me.
evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.  
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Atthi ca me ayaṁ kaṅkhādhammo uppanno— 

evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.  

“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:  
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:  
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
“acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.  
“It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.  
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.

Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ.  
Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.
Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.  
I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’
Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ.  
dn19
Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ.  
dn19

Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi.  
And at that time I was in love with the lady named Bhaddā Suriyavaccasā, ‘Darling Sunshine’, the daughter of the centaur king Timbaru.
Nitiṇṇaoghaṁ vicikicchachinnaṁ,  
We venerate the Buddha, the victor, lord of men,
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.  
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.  
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.  
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.  
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.  
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.  
The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.” pana → yañca pana (sya-all, km); yañca pana (pts1ed)
vicikiccho kathaṅkathī;  
doubting and undecided,
vicikicchāvitāraṇaṁ;  
who helps us overcome doubt,

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.’ 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.

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.

Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.  
Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”

‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?  
‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’
‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā.  
‘Four benefits may be expected by those who live indulging in pleasure in these four ways.
Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.  
These four benefits may be expected by those who live indulging in pleasure in these four ways.’

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  
substantialist view, doubt, and misapprehension of precepts and observances.
Tayo tamā— 
Three darknesses: Tayo tamā → tisso kaṅkhā (bahūsu)
atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.  
substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…  
Furthermore, a mendicant has doubts about the teaching …
saṅghe kaṅkhati vicikicchati …  
the Saṅgha …
sikkhāya kaṅkhati vicikicchati …  
the training …
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the dart of doubt and indecision still occupies my mind.’
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow the dart of doubt and indecision still occupy the mind.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.  
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.  
sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.  
attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.  
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…  
Furthermore, a mendicant has doubts about the teaching …
saṅghe kaṅkhati vicikicchati …pe…  
the Saṅgha …
sikkhāya kaṅkhati vicikicchati …pe…  
the training …
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the dart of doubt and indecision still occupies my mind.’
Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow the dart of doubt and indecision still occupy the mind.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.  
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.  
sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.  
The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.  
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
and when the body breaks up, after death, they can expect a bad rebirth.
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā”ti.  
and when the body breaks up, after death, they can expect a bad rebirth.”

kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā.  
and when the body breaks up, after death, they can expect a good rebirth.
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.  
and when the body breaks up, after death, they can expect a good rebirth.”

kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
and when the body breaks up, after death, they can expect a bad rebirth.
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.  
and when the body breaks up, after death, they can expect a good rebirth.”

Carato cepi, bhikkhave, bhikkhuno abhijjhā, byāpādo vigato hoti, thinamiddhaṁ vigataṁ hoti, uddhaccakukkuccaṁ vigataṁ hoti, vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. abhijjhā, byāpādo vigato → abhijjhā vigatā hoti, byāpādo vigato hoti (si, sya-all, pts1ed, csp1ed) 15A4:86 | thinamiddhaṁ vigataṁ hoti, uddhaccakukkuccaṁ vigataṁ hoti, vicikicchā → thinamiddhaṁ uddhaccakukkuccaṁ vicikicchā (15A4:86) | asammuṭṭhā → appamuṭṭhā (sya-all)
Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
Suppose a mendicant has got rid of desire and ill will while standing …
Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
sitting …
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
or when lying down while awake.

Sakkāyadiṭṭhī vicikicchitañca,  
substantialist view, doubt, and any

Diṭṭheva dhamme yo vicikicchānaṁ chettā;  
who has cut off all doubts in this very life:
Chindeva no vicikicchaṁ brūhi metaṁ,  
Cut off our doubt, declare this to us;
Aññāṇapakkhā vicikicchaṭhānā;  
or things on the side of unknowing, or that are bases of doubt
Vācābhikaṅkhāmi sutaṁ pavassa.  
I long for your voice, so let the sound rain down. sutaṁ pavassa → sutassa vassa (sya-all, pts-vp-pli1)

Sattamī vicikicchā te,  
your seventh is doubt,

Vicikicchā maṁ tārayi namo te;  
you brought me beyond doubt—homage to you!
Yā me kaṅkhā pure āsi,  
Any doubts that I once had,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he has doubts about:

Mā no kaṅkhāyitaṁ ahu”.  
let us doubt no longer!”

Vācābhikaṅkhāmi mahesi tuyhaṁ;  
“I long for your voice, great seer.

Addhā gamissāmi na mettha kaṅkhā,  
For sure I will go there, I have no doubt of that.

Athassa kaṅkhā vapayanti sabbā,  
his doubts are dispelled,

Athassa kaṅkhā vapayanti sabbā,  
his doubts are dispelled,

Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppabuddho kuṭṭhī bhagavantaṁ etadavoca:  
Then Suppabuddha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He rose from his seat and went to the Buddha, bowed, sat down to one side, and said:

Kaṅkhārevatasutta  
With Revata the Doubter
Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamāno.  
Now at that time Venerable Revata the Doubter was sitting not far from the Buddha, cross-legged, with his body straight, reviewing his own purification through overcoming doubt.
Addasā kho bhagavā āyasmantaṁ kaṅkhārevataṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamānaṁ.  
The Buddha saw him meditating there.
“Yā kāci kaṅkhā idha vā huraṁ vā,  
“Any doubts about this world or the world beyond,

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  
substantialist view, doubt, and misapprehension of precepts and observances.

‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.  
‘There are ascetics and brahmins who are doubting and uncertain …
Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;  

tiṇṇavicikicchohamasmi.  
I’ve gone beyond doubt …’
Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā.  
In the same way, when the mind is corrupt, a bad destiny is to be expected.
Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā.  
In the same way, when the mind isn’t corrupt, a good destiny is to be expected.

‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo.  
‘Others will have doubts, but here we will have gone beyond doubt.’ vicikicchī → vecikicchī (bj, sya-all, pts1ed, mr)
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.  
An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily. amāyā → amāyāvitā (mr)
Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya.  
mn8

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.’ 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.

Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe…  
Furthermore, a mendicant has doubts about the teaching …
Puna caparaṁ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe…  
They have doubts about the Saṅgha …
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati.  
They have doubts about the training …
Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
mn16
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati.  
Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence.
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind inclines toward keenness, commitment, persistence, and striving.
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe…  
Furthermore, a mendicant has no doubts about the teaching …
Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe…  
They have no doubts about the Saṅgha …
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe…  
They have no doubts about the training …

Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.  
just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, divisive speech, and lies.
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.  
mn18

‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ.  
‘A forked path’ is a term for doubt.
Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ;  
‘Throw out the forked path’ means ‘give up doubt’ …
kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.  
the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?  
“Well, is the spiritual life lived under the Buddha for the sake of purification through overcoming doubt?”
kaṅkhāvitaraṇavisuddhatthaṁ …pe…  
mn24
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?  
purification through overcoming doubt …
kaṅkhāvitaraṇavisuddhi …  
mn24
Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
purification through overcoming doubt …
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.  
“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification through overcoming doubt. Purification through overcoming doubt is only for the sake of purification of knowledge and vision of what is the path and what is not the path. Purification of knowledge and vision of what is the path and what is not the path is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping.

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.

Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma.  
Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma.  
Whenever we want, as the placing of the mind and keeping it connected are stilled, we enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṁvedema, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāma.  
Whenever we want, with the fading away of rapture, we enter and remain in the third absorption, where we meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma.  
Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma.  
Whenever we want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, we enter and remain in the dimension of infinite space.
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe…  
Whenever we want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, we enter and remain in the dimension of infinite consciousness. …
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.  
Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end.

Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti.  
Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?  
How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?”
Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.  
That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”

“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?  
“Does doubt arise when you’re uncertain whether or not this has come to be?”
“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?  
“Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?  
“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?  
“Is doubt given up in someone who truly sees with right understanding that this has come to be?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?  
“Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?  
“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”
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.

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.

Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;  
When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.

Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.  
doubt,

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.

Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.  
But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. Ahañceva → ahañce (?) | anuviccāpi maṁ viññū → anuvicca viññū (bj, sya-all, pts1ed)
Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā.  
mn54
Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā.  
mn54
Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā.  
mn54
Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā.  
mn54
Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā.  
mn54
Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā.  
mn54
Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā.  
But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.

Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.

vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;  
doubt,
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā?  
A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them?
Anusetvevassa vicikicchānusayo.  
Yet the underlying tendency to doubt still lies within them.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena;  
Their heart is overcome and mired in doubt,
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti.  
and they don’t truly understand the escape from doubt that has arisen.
Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.  
That doubt is reinforced in them, not eliminated: it is a lower fetter.
Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;  
Their heart is not overcome and mired in doubt,
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.  
and they truly understand the escape from doubt that has arisen.
Tassa sā vicikicchā sānusayā pahīyati.  
That doubt, along with any underlying tendency to it, is given up in them.

Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati.  
Take someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. thinamiddhampi → thīnamiddhampi (bj, sya-all, km, pts1ed) | aññaṁ vā → aññaṁ ca (mr)
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati.  
Take someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.

Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi,  
For, Vaccha, whenever I want, I recollect my many kinds of past lives.
Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi.  
And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.

Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?  
is there even a single layman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.  
“There are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti?  
is there even a single laywoman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.  
“There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Dīghanakha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he has doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he has doubts about:
mā te kaṅkhāhu brāhmaṇa.  
so do not doubt, brahmin.
Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— 
which he has doubts about:

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.

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

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.

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.

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti;  
doubt, and they don’t truly know and see the escape from doubt that has arisen.
so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.  
Harboring doubt within they meditate and concentrate and contemplate and ruminate.

Vicikicchaṁ pahāya tiṇṇavicikiccho vihāsiṁ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodhesiṁ.  
Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā.  
You can expect ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti.  
You can expect these ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”

yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti.  
to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.” " mayañcimaṁ → yampimaṁ (sya-all, km, pts1ed) | pahāsi → pajahasi (mr) "

‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi.  
‘Doubt arose in me, and because of that my immersion fell away.
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti.  
I’ll make sure that doubt will not arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti.  
I’ll make sure that neither doubt nor loss of focus will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’
So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ,  
When I understood that doubt is a corruption of the mind, I gave it up.
Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi,  
After understanding that doubt,

So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati.  
There they are swept upstream, swept downstream, and swept both up and down stream.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā.  
It’s owing to the Buddha that she is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.

Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.  
Reverend Sāriputta, I will slit my wrists. I don’t wish to live.”

Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo:  
If anyone has a doubt or uncertainty, ask me about it:
“seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā:  
“Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people
Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo:  
mn146
“seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā:  
“Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn’t get lots of people

Aññāya dhammaṁ vicikicchaṁ pahāya,  
Having understood the teaching and given up doubt,

Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.  
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

“Yā kāci kaṅkhā abhinandanā vā,  
“Any wishes and hopes that are always attached

Gandhaṁ etaṁ paṭikaṅkhāma bhante;  
like a colorful crown of flowers.

‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.  
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

“Na khvāhaṁ, āvuso, kaṅkhāmī”ti.  
“Reverend, I have no uncertainty.”
“Na khvāhaṁ, āvuso, vicikicchāmī”ti.  
“I have no doubt.”
ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.  
‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”

Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.  
Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter.

kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  
And when the body breaks up, after death, they can expect to be reborn in a bad place.
kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.  
And when the body breaks up, after death, they can expect to be reborn in a good place.” "

Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
Sir, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. hirī → hiri (sabbattha) | āgacchati → āgacchanti (bj) "
paññā natthi … kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
sn16.7
Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṁ atthi kusalesu dhammesu, vīriyaṁ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
sn16.7
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
sn16.7
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
sn16.7
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
sn16.7
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
sn16.7

“Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
“Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.  
Whenever I want, as the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.  
Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  
Whenever I want, 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.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi.  
Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi.  
Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.  
Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi.  
Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi.  
Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi.  
Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the Brahmā realm.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca.  
Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and divine, whether near or far.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi— 
Whenever I want, I understand the minds of other beings and individuals, having comprehended them with my mind.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details.
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  
Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.

‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …
Ahaṁ kho, āvuso, yāvade ākaṅkhāmi …pe…  
sn16.11

Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
As long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.
evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
In the same way, as long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.

Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya.  
If those who acquired and kept unskillful qualities were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities.
Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti.  
But since those who acquire and keep unskillful qualities live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.
Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya.  
If those who embraced and kept skillful qualities were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities.
Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti.  
But since those who embrace and keep skillful qualities live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”

api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.  
Still, they have doubts and uncertainties. They’re undecided about the true teaching.
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.  
That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon.

“api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti.  
“Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.” thinamiddhañca → thīnamiddhañca (bj, sya-all, km, pts1ed)
‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti.  

‘api me, āvuso, madhurakajāto viya kāyo …pe… hoti ca me dhammesu vicikicchā’”ti?  
your body feels like it’s drugged … and you have doubts about the teachings?”
‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ.  
‘A fork in the road’ is a term for doubt.

Tāhaṁ, bhante, na kaṅkhāmi.  
I have no doubt of that.
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.  
I’m certain that what is impermanent is suffering.
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.  
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.
Tāhaṁ, bhante, na kaṅkhāmi.  
sn22.87
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.  
sn22.87
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.  
sn22.87
Tāhaṁ, bhante, na kaṅkhāmi.  
sn22.87
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.  
sn22.87
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.  
sn22.87
Tāhaṁ, bhante, na kaṅkhāmi.  
I have no doubt of that.
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.  
I’m certain that what is impermanent is suffering.
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.  
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”
Tāhaṁ, bhante, na kaṅkhāmi.  
sn22.87
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.  
sn22.87
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.  
sn22.87
Tāhaṁ, bhante, na kaṅkhāmi.  
sn22.87
Yadaniccaṁ taṁ dukkhanti na vicikicchāmi.  
sn22.87
Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.  
sn22.87

Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatīti na kaṅkhati na vicikicchati.  
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, ariyasāvakassa imesu ca → imesu chasu (bj, sya-all, km, pts1ed) "

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— 
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.  
Reverend Sāriputta, I will slit my wrists. I don’t wish to live.” nāvakaṅkhāmi → nāpi kaṅkhāmi (mr)

“Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi.  
And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.
Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi.  
And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.
Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.  
And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi.  
And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.
Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi.  
And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.
Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.  
And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

‘evaṁ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati.  
‘this is how it was in the past,’ you might have doubts or uncertainties about that.
‘evaṁ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati.  
‘this is how it will be in the future,’ you might have doubts or uncertainties about that.

Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā:  
I had doubt and uncertainty about that:
“Alañhi te, gāmaṇi, kaṅkhituṁ, alaṁ vicikicchituṁ.  
“Chief, no wonder you’re doubting and uncertain.
Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti.  
Doubt has come up in you about an uncertain matter.”
“Evaṁ pasannohaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan”ti.  
“I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
If you gain such mental immersion, you can give up that state of uncertainty.
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
If you gain such mental immersion, you can give up that state of uncertainty.
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
If you gain such mental immersion, you can give up that state of uncertainty.
tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
If you gain such mental immersion, you can give up that state of uncertainty.
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
If you gain such mental immersion, you can give up that state of uncertainty.
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
sn42.13
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
sn42.13
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.  
sn42.13
Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti.  
If you gain such mental immersion, you can give up that state of uncertainty.”

Tassa mayhaṁ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā:  
I had doubt and uncertainty about that:
“Alañhi te, vaccha, kaṅkhituṁ, alaṁ vicikicchituṁ.  
“Vaccha, no wonder you’re doubting and uncertain.
Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā.  
Doubt has come up in you about an uncertain matter.

Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo— 
The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— 
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— 
Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?  
And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.  
There are things that are grounds for doubt.
ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.  
fuels the arising of doubt, or, when it has arisen, makes it increase and grow.

Evaṁ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṁ bahulīkatesu satta phalā sattānisaṁsā pāṭikaṅkhā.  
When the seven awakening factors are developed and cultivated in this way they can expect seven fruits and benefits.
Evaṁ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṁ bahulīkatesu ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.  
When the seven awakening factors are developed and cultivated in this way these are the seven fruits and benefits they can expect.” "

Imesaṁ khvāhaṁ, āvuso, sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi;  
In the morning, I meditate on whichever of these seven awakening factors I want.
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ, tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi;  
At midday,
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi.  
and in the evening, I meditate on whichever of these seven awakening factors I want.
Evameva khvāhaṁ, āvuso, imesaṁ sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi;  
In the same way, in the morning,
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ, tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi;  
at midday,
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi.  
and in the evening, I meditate on whichever of these seven awakening factors I want.

Vicikicchāṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati.  
When you frequently apply the mind to things that are grounds for doubt, doubt arises, and once arisen it increases and grows.

anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati;  
and doubt arise, and once arisen they increase and grow.
anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.  
and doubt don’t arise, or if they’ve already arisen they’re given up.

“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti.  
“Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow.”

Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.  
and doubt.

Kāmacchandanīvaraṇaṁ tasmiṁ samaye na hoti, byāpādanīvaraṇaṁ tasmiṁ samaye na hoti, thinamiddhanīvaraṇaṁ tasmiṁ samaye na hoti, uddhaccakukkuccanīvaraṇaṁ tasmiṁ samaye na hoti, vicikicchānīvaraṇaṁ tasmiṁ samaye na hoti.  
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
and doubt.

vicikicchānīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ.  
sn46.40

Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?  
And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.  
There are things that are grounds for doubt.
ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.  
fuels the arising of doubt, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?  
And what starves the arising of doubt, or, when it has arisen, starves its increase and growth?
ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.  
starves the arising of doubt, or, when it has arisen, starves its increase and growth.

Yadapi, bhikkhave, ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ.  
Doubt about internal things is a hindrance; and doubt about external things is also a hindrance.
‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.  
That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold.

Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. pajānāti → pajānāti passati (sya-all) "
Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti na passati— 
doubt, without truly knowing and seeing the escape from doubt that has arisen.

Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ tividhena bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.  
When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṁ dhammapariyāyaṁ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti.  
Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.” "

Yato kho tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.  
When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.  
When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti …pe…  
When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” …

Yesañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā— 
But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter.
Yesañca kho etaṁ, sāriputta, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā— 
But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that

“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?  
“Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?” ekantagato → ekantigato (bj)
“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.  
“Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.  
Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”