Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi.Now on that occasion Uggāhamāna, a follower of Muṇḍika the contemplative, together with a large following of about 500 wanderers, had taken up residence in the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.

Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṁ dassanāya.Then Pañcakaṅga the carpenter left Sāvatthī in the middle of the day to see the Blessed One, Atha kho pañcakaṅgassa thapatissa etadahosi:but the thought occurred to him, “akālo kho tāva bhagavantaṁ dassanāya;“Now is not the right time to see the Blessed One, paṭisallīno bhagavā.for he is in seclusion. Manobhāvaniyānampi bhikkhūnaṁ asamayo dassanāya;And it is not the right time to see the mind-developing monks, paṭisallīnā manobhāvaniyā bhikkhū.for they too are in seclusion. Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti.Why don’t I go to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā to see Uggāhamāna, a follower of Muṇḍika the contemplative?” Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.So he headed to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—Now on that occasion Uggāhamāna was sitting with his large following of wanderers, all making a great noise & racket, discussing many kinds of bestial topics of conversation: rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṁ thapatiṁ dūratova āgacchantaṁ.Then Uggāhamāna saw Pañcakaṅga the carpenter coming from afar, Disvāna sakaṁ parisaṁ saṇṭhāpesi:and on seeing him, hushed his following: “appasaddā bhonto hontu, mā bhonto saddamakattha;“Be quiet, good sirs. Don’t make any noise. ayaṁ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati.Here comes Pañcakaṅga the carpenter, a disciple of Gotama the contemplative. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti ayaṁ tesaṁ aññataro pañcakaṅgo thapati.He is one of those disciples of Gotama the contemplative, clad in white, who lives in Sāvatthī. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino;These people are fond of quietude, trained in quietude, and speak in praise of quietude. appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” Atha kho te paribbājakā tuṇhī ahesuṁ.So the wanderers fell silent.

Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ sammodi.Then Pañcakaṅga went to Uggāhamāna and, on arrival, greeted him courteously. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho pañcakaṅgaṁ thapatiṁ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca:After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, Uggāhamāna said to him,

“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ.“I describe an individual endowed with four qualities as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Katamehi catūhi?Which four? Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood. imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti.An individual endowed with these four qualities I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṁ neva abhinandi nappaṭikkosi.Then Pañcakaṅga neither delighted in Uggāhamāna’s words nor did he scorn them. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:Expressing neither delight nor scorn, he got up from his seat & left, thinking, “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti.“I will learn the meaning of this statement in the Blessed One’s presence.”

Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then he went to the Blessed One and, on arrival, after bowing down to him, sat to one side. Ekamantaṁ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.As he was sitting there, he told the Blessed One the entire conversation he had had with Uggāhamāna.

Evaṁ vutte, bhagavā pañcakaṅgaṁ thapatiṁ etadavoca:When this was said, the Blessed One said to Pañcakaṅga: “evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ.“In that case, carpenter, then according to Uggāhamāna’s words a stupid baby boy, lying on its back, is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṁ karissati, aññatra phanditamattā.For even the thought ‘body’ does not occur to a stupid baby boy lying on its back, so from where would it do any evil action with its body, aside from a little kicking? Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṁ vācaṁ bhāsissati, aññatra roditamattā.Even the thought ‘speech’ does not occur to it, so from where would it speak any evil speech, aside from a little crying? Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṁ saṅkappaṁ saṅkappissati, aññatra vikūjitamattā.
vikūjitamattā → vikujjattamattā (si); vikujjitamattā (sya-all, km, pts1ed)Even the thought ‘resolve’ does not occur to it, so from where would it resolve on any evil resolve, aside from a little bad temper? Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṁ ājīvaṁ ājīvissati, aññatra mātuthaññā.Even the thought ‘livelihood’ does not occur to it, so from where would it maintain itself with any evil means of livelihood, aside from its mother’s milk? Evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ.So, according to Uggāhamāna’s words, a stupid baby boy, lying on its back is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati.“If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back. Katamehi catūhi?Which four? Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood. imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati.If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back.

Dasahi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ.“An individual endowed with ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

Ime akusalā sīlā;With regard to that point, one should know that ‘These are unskillful habits,’ I say. tamahaṁ, thapati, veditabbanti vadāmi.
tamahaṁ → tāhaṁ (bj); kahaṁ (si); tahaṁ (pts1ed) Itosamuṭṭhānā akusalā sīlā;With regard to that point, one should know that ‘That is the cause of unskillful habits’ tamahaṁ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti;… ‘Here unskillful habits cease without trace’ tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti;… ‘This sort of practice is the practice leading to the cessation of unskillful habits,’ I say. tamahaṁ, thapati, veditabbanti vadāmi.

Ime kusalā sīlā;“With regard to that point, one should know that ‘These are skillful habits’ tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā;… ‘That is the cause of skillful habits’ tamahaṁ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti;… ‘Here skillful habits cease without trace’ tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti;… ‘This sort of practice is the practice leading to the cessation of skillful habits,’ I say. tamahaṁ, thapati, veditabbanti vadāmi.

Ime akusalā saṅkappā;“With regard to that point, one should know that ‘These are unskillful resolves’ tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā;… ‘That is the cause of unskillful resolves’ tamahaṁ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti;… ‘Here unskillful resolves cease without trace’ tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti;… ‘This sort of practice is the practice leading to the cessation of unskillful resolves’ I say. tamahaṁ, thapati, veditabbanti vadāmi.

Ime kusalā saṅkappā;“With regard to that point, one should know that ‘These are skillful resolves’ tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā;… ‘That is the cause of skillful resolves’ tamahaṁ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti;… ‘Here skillful resolves cease without trace’ tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti;… ‘This sort of practice is the practice leading to the cessation of skillful resolves,’ I say. tamahaṁ, thapati, veditabbanti vadāmi.

Katame ca, thapati, akusalā sīlā?“Now what are unskillful habits? Akusalaṁ kāyakammaṁ, akusalaṁ vacīkammaṁ, pāpako ājīvo—Unskillful bodily actions, unskillful verbal actions, evil means of livelihood. ime vuccanti, thapati, akusalā sīlā.These are called unskillful habits.

Ime ca, thapati, akusalā sīlā kiṁsamuṭṭhānā?What is the cause of unskillful habits? Samuṭṭhānampi nesaṁ vuttaṁ.Their cause is stated, ‘Cittasamuṭṭhānā’tissa vacanīyaṁ.and they are said to be mind-caused. Katamaṁ cittaṁ?Which mind?— Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ.for the mind has many modes & permutations. Yaṁ cittaṁ sarāgaṁ sadosaṁ samohaṁ, itosamuṭṭhānā akusalā sīlā.Any mind with passion, aversion or delusion: That is the cause of unskillful habits.

Ime ca, thapati, akusalā sīlā kuhiṁ aparisesā nirujjhanti?Now where do unskillful habits cease without trace? Nirodhopi nesaṁ vutto.Their cessation has been stated: Idha, thapati, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, micchājīvaṁ pahāya sammājīvena jīvitaṁ kappeti—There is the case where a monk abandons wrong bodily conduct & develops right bodily conduct, abandons wrong verbal conduct & develops right verbal conduct, abandons wrong livelihood & maintains his life with right livelihood. etthete akusalā sīlā aparisesā nirujjhanti.This is where unskillful habits cease without trace.

Kathaṁ paṭipanno, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti?And what sort of practice is the practice leading to the cessation of unskillful habits? Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;for the sake of the arising of skillful qualities that have not yet arisen… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.(and) for the maintenance, non-confusion, increase, plenitude, development & culmination of skillful qualities that have arisen. Evaṁ paṭipanno kho, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti.This sort of practice is the practice leading to the cessation of unskillful habits.

Katame ca, thapati, kusalā sīlā?“And what are skillful habits? Kusalaṁ kāyakammaṁ, kusalaṁ vacīkammaṁ, ājīvaparisuddhampi kho ahaṁ, thapati, sīlasmiṁ vadāmi.Skillful bodily actions, skillful verbal actions, purity of livelihood. Ime vuccanti, thapati, kusalā sīlā.These are called skillful habits.

Ime ca, thapati, kusalā sīlā kiṁsamuṭṭhānā?What is the cause of skillful habits? Samuṭṭhānampi nesaṁ vuttaṁ.Their cause, too, has been stated, ‘Cittasamuṭṭhānā’tissa vacanīyaṁ.and they are said to be mind-caused. Katamaṁ cittaṁ?Which mind?— Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ.for the mind has many modes & permutations. Yaṁ cittaṁ vītarāgaṁ vītadosaṁ vītamohaṁ, itosamuṭṭhānā kusalā sīlā.Any mind without passion, without aversion, without delusion: That is the cause of skillful habits.

Ime ca, thapati, kusalā sīlā kuhiṁ aparisesā nirujjhanti?Now where do skillful habits cease without trace? Nirodhopi nesaṁ vutto.Their cessation, too, has been stated: Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo,There is the case where a monk is virtuous, but not fashioned of virtue. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.He discerns, as it has come to be, the awareness-release & discernment-release where his skillful habits cease without trace.

Kathaṁ paṭipanno ca, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti?And what sort of practice is the practice leading to the cessation of skillful habits? Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe…for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe…for the sake of the arising of skillful qualities that have not yet arisen… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.(and) for the… development & culmination of skillful qualities that have arisen. Evaṁ paṭipanno kho, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti.This sort of practice is the practice leading to the cessation of skillful habits.

Katame ca, thapati, akusalā saṅkappā?“And what are unskillful resolves? Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—Being resolved on sensuality, on ill will, on harmfulness. ime vuccanti, thapati, akusalā saṅkappā.These are called unskillful resolves.

Ime ca, thapati, akusalā saṅkappā kiṁsamuṭṭhānā?What is the cause of unskillful resolves? Samuṭṭhānampi nesaṁ vuttaṁ.Their cause, too, has been stated, ‘Saññāsamuṭṭhānā’tissa vacanīyaṁ.and they are said to be perception-caused. Katamā saññā?Which perception?— Saññāpi hi bahū anekavidhā nānappakārakā.for perception has many modes & permutations. Kāmasaññā, byāpādasaññā, vihiṁsāsaññā—Any sensuality-perception, ill will-perception or harmfulness-perception: itosamuṭṭhānā akusalā saṅkappā.That is the cause of unskillful resolves.

Ime ca, thapati, akusalā saṅkappā kuhiṁ aparisesā nirujjhanti?Now where do unskillful resolves cease without trace? Nirodhopi nesaṁ vutto.Their cessation, too, has been stated: Idha, thapati, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. etthete akusalā saṅkappā aparisesā nirujjhanti.This is where unskillful resolves cease without trace.

Kathaṁ paṭipanno ca, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti?And what sort of practice is the practice leading to the cessation of unskillful resolves? Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe…for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe…for the sake of the arising of skillful qualities that have not yet arisen… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.(and) for the… development & culmination of skillful qualities that have arisen. Evaṁ paṭipanno kho, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti.This sort of practice is the practice leading to the cessation of unskillful resolves.

Katame ca, thapati, kusalā saṅkappā?“And what are skillful resolves? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—Being resolved on renunciation [freedom from sensuality], on non-ill will, on harmlessness. ime vuccanti, thapati, kusalā saṅkappā.These are called skillful resolves.

Ime ca, thapati, kusalā saṅkappā kiṁsamuṭṭhānā?What is the cause of skillful resolves? Samuṭṭhānampi nesaṁ vuttaṁ.Their cause, too, has been stated, ‘Saññāsamuṭṭhānā’tissa vacanīyaṁ.and they are said to be perception-caused. Katamā saññā?Which perception?— Saññāpi hi bahū anekavidhā nānappakārakā.for perception has many modes & permutations. Nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā—Any renunciation-perception, non-ill will-perception or harmlessness-perception: itosamuṭṭhānā kusalā saṅkappā.That is the cause of skillful resolves.

Ime ca, thapati, kusalā saṅkappā kuhiṁ aparisesā nirujjhanti?Now where do skillful resolves cease without trace? Nirodhopi nesaṁ vutto.Their cessation, too, has been stated: Idha, thapati, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. etthete kusalā saṅkappā aparisesā nirujjhanti.This is where skillful resolves cease without trace.

Kathaṁ paṭipanno ca, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti?And what sort of practice is the practice leading to the cessation of skillful resolves? Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe…for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe…for the sake of the arising of skillful qualities that have not yet arisen… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.(and) for the… development & culmination of skillful qualities that have arisen. Evaṁ paṭipanno kho, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti.This sort of practice is the practice leading to the cessation of skillful resolves.

Katamehi cāhaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ?“Now, an individual endowed with which ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments? Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—One endowed with the right view of one beyond training, the right resolve of one beyond training, the right speech… the right action… the right livelihood… the right effort… the right mindfulness… the right concentration… the right knowledge… the right release of one beyond training. imehi kho ahaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti.An individual endowed with these ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano pañcakaṅgo thapati bhagavato bhāsitaṁ abhinandīti.Gratified, Pañcakaṅga the carpenter delighted in the Blessed One’s words.

Samaṇamuṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.