Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.
bhikkhusaṅghena → bhikkhu saṅghena (bjt) | cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | bhikkhusaṅghena → bhikkhu-saṁghena (pts) | pañcamattehi bhikkhusatehi → pañca-mattehi bhikkhu-satehi (pts) | tadavasari → tad avasari (pts)that on one occasion the Blessed One was wandering among the Mallans with a large Saṅgha of monks—approximately 500 monks in all—and arrived at Pāvā, a city of the Mallans. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
ambavane → ambavane ubbhatakanavasandhāgāraṁ (cck) | Tatra → Cp. D. xvi. 4. 13, vol. ii. 126. (pts note) | kammāraputtassa ambavane → kammāra-puttassa amba-vane (pts)There he stayed near Pāvā in Cunda the silversmith’s mango grove.

Ubbhatakanavasandhāgāra

Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
sandhāgāraṁ → santhāgāraṁ (bj); saṇṭhāgāraṁ (sya-all, km); santhagāraṁ (pts1ed) | anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (bj, sya-all, pts1ed, mr) | nāma → (bj) | ubbhatakaṁ → ubbhaṭakaṁ (pts) | sandhāgāraṁ → santhāgāraṁ (pts) | anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (pts) | ubbhatakaṁ → ubbhaṭakaṁ (bj: PTS) | santhāgāraṁ → sandhāgāraṁ (bj: machasaṁ); saṇaṭhāgāraṁ (bj: syā, kām) | anajjhāvutthaṁ → anajjhāvuṭṭhaṁ (bj: machasaṁ) | sandhāgāraṁ → santhāgāraṁ (cck: sī. pī.); saṇṭhāgāraṁ (cck: syā. kaṁ.) | anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (cck: sī. syā. pī. ka.) | Ubbhaṭakaṁ → So SS Bm Sum-Scd; Br K Sum-Br Ubbhatakaṁ. (pts note) | nāma → Bmr omit. (pts note) | navaṁ → Sc mānavaṁ, and below. (pts note) | santhāgāraṁ → Bmr sandhāgāraṁ; K saṇṭhāgāraṁ. (pts note) | + → ubbhatakanavasandhāgāraṁ (my) | sandhāgāraṁ acirakāritaṁ → santhāgāraṁ acira-kāritaṁ (pts) | manussabhūtena → manussa-bhūtena (pts)Now, at that time a new reception hall named Ubbhataka had just been built by the Pāvā Mallans, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.
bhikkhusaṅghena → bhikkhusaghena (pts) | cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | pañcamattehi bhikkhusatehi → pañca-mattehi bhikkhu-satehi (pts) | kammāraputtassa ambavaneti → kammāra-puttassa amba-vane ti (pts)The Pāvā Mallans heard, “The Blessed One, they say, wandering among the Mallans with a large Saṅgha of monks—approximately 500 monks in all—has arrived at Pāvā and is staying near Pāvā in Cunda the silversmith’s mango grove.” Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:
atha kho → athakho (th) | tenupasaṅkamiṁsu upasaṅkamitvā → ten upasaṁkamiṁsu upasaṁkamitvā (pts) | etadavocuṁ → etad avocuṁ (pts)So the Pāvā Mallans went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to him, “idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
nāma → (bj) | sandhāgāraṁ → santhāgāraṁ (bj, pts); saṇṭhāgāraṁ (sya-all) | anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (bj, sya-all) | ubbhatakaṁ → ubbhaṭakaṁ (pts) | hoti anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (pts) | acira-kāritaṁ → Bmr K add hoti. (pts note) | ubbhatakaṁ nāma → ubbhatakannāma (th) | sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ → santhāgāraṁ acira-kāritaṁ anajjhāvutthaṁ (pts) | manussabhūtena → manussa-bhūtena (pts)“Lord, a new reception hall named Ubbhataka has just been built by the Pāvā Mallans, and it has not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.
tañca kho → taṁ ca (bj); taṁ (pts) | pāveyyakā mallā paribhuñjissanti tadassa → (pts) | Taṁ → Bmr tañ ca; K tañ ca kho. (pts note) | pacchā → Bmr K add Pāveyyakā Mallā paribhuñjissanti, tad assa. (pts note)May the Blessed One be the first to use it. When the Blessed One has used it first, the Pāvā Mallans will use it afterwards. Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.
dīgharattaṁ → dīgha-rattaṁ (pts)That will be for their long-term welfare & happiness.” Adhivāsesi kho bhagavā tuṇhībhāvena.
kho → (bj, pts) | Adhivāsesi → K adds kho. (pts note) | tuṇhībhāvena → tuṇhī-bhāvena (pts)The Blessed One acquiesced with silence.

Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;
sabbasanthariṁ → sabbasanthariṁ santhataṁ (mr) | sandhāgāraṁ → santhāgāraṁ (bj); saṇṭhāgāraṁ (sya-all) | bhagavato → (bj, sya-all) | paññāpetvā → paññapetvā (bj) | patiṭṭhapetvā telapadīpaṁ → patiṭṭhāpetvā telappadīpaṁ (sya-all, pts) | uṭṭhāyāsanā bhagavantaṁ → uṭṭhāy āsanā bhagavataṁ (pts) | sandhāgāraṁ tenupasaṅkamiṁsu → santhāgāraṁ ten upasaṁkamiṁsu (pts) | sandhāgāraṁ santharitvā bhagavato → santhāgāraṁ santharāpetvā (pts) | sabbasanthariṁ → sabbasanthariṁ santanaṁ (bj: PTS, kām) | sabbasanthariṁ → sabbasanthariṁ santhataṁ (cck: ka.) | santharāpetvā → -5 So Sc; Sd santhariṁsatva, tva erased and tta written below; St sabbasanthāgāraṁ saritvā; Bm sabba-santhariṁ sandhāgāraṁ santharitvā; Br sabba-santhari-sandhataṁ sandhāgāraṁ santharitvā; K sabba-santhariṁ saṇthāgāraṁ santharitvā. (pts note) | atha kho → athakho (th) | sandhāgāraṁ tenupasaṅkamiṁsu upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato → santhāgāraṁ ten upasaṁkamiṁsu upasaṁkamitvā sabba-santhariṁ santhāgāraṁ santharāpetvā (pts) | udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ → udaka-maṇikaṁ patiṭṭhāpetvā telappadīpaṁ (pts)Sensing his acquiescence, the Pāvā Mallans got up from their seats, bowed down to him, circumambulated him, and then went to the new reception hall. On arrival, they spread it all over with felt rugs, arranged seats, set out a water vessel, and raised an oil lamp. upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
bhagavantaṁ → bhagavataṁ (pts) | upasaṅkamitvā bhagavantaṁ → upasaṁkamitvā bhagavataṁ (pts)Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side. Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:
ṭhitā → ṭhita (pts) | te → (pts) | etadavocuṁ sabbasantharisanthataṁ → etad avocuṁ sabbasanthāriṁ santhataṁ (pts) | kho → Bmr K add te. (pts note) | Sabba-santhāriṁ → Br K santhari-. (pts note) | etadavocuṁ → etad avocuṁ sabba-santhāriṁ (pts)As they were standing there they said to him, “sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.
sabbasantharisanthataṁ → sabbasanthariṁ santhataṁ (bj) | sandhāgāraṁ bhagavato → santhāgāraṁ (bj, pts); saṇṭhāgāraṁ (sya-all) | sabbasantharisanthataṁ → sabbasanthariṁ santhataṁ (cck: sī. pī. ka.) | telapadīpo → telappadīpo (bjt, th, pts) | udakamaṇiko → udaka-maṇiko (pts)“Lord, the reception hall has been covered all over with felt rugs, seats have been arranged, a water vessel has been set out, and an oil lamp raised. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
maññatīti → So Bmr K; Scd maññatūti; St maññāti. (pts note) | yassadāni → yassa dāni (pts)It is now time for the Blessed One to do as he sees fit.”

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
sandhāgāraṁ → santhāgāraṁ (bj, pts); saṇṭhāgāraṁ (sya-all) | sandhāgāraṁ tenupasaṅkami → santhāgāraṁ ten upasaṁkami (pts) | majjhimaṁ thambhaṁ → majjhimatthambhaṁ (pts) | majjhima-tthambhaṁ → So Sdt; Sc majjhimath-; Bmr K majjhimaṁ (so D. xvi. 1. 22, vol. ii. 85). (pts note) | puratthābhimukho → Br purattābhi-, and below. (pts note) | atha kho → athakho (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | pattacīvaramādāya → patta-cīvaram ādāya (pts) | bhikkhusaṅghena → bhikkhu-saṁghena (pts) | sandhāgāraṁ tenupasaṅkami upasaṅkamitvā → santhāgāraṁ ten upasaṁkami upasaṁkamitvā (pts)So the Blessed One—after adjusting his under robe and carrying his bowl & outer robe—went together with the Saṅgha of monks to the reception hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.
sandhāgāraṁ → santhāgāraṁ (bj, pts); saṇṭhāgāraṁ (sya-all) | bhikkhusaṅghopi kho → bhikkhusaṁgho pi (pts) | pi → Bmr K add kho. (pts note) | purakkhatvā → Bmr purakkhitvā (Br below purekkhitvā). (pts note) | bhikkhusaṅghopi → bhikkhusaṁghopi (ms2005) | bhikkhusaṅghopi kho → bhikkhu-saṁgho pi (pts) | bhagavantaṁyeva → bhagavantaṁ yeva (pts)The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One. Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
sandhāgāraṁ → santhāgāraṁ (bj, pts); saṇṭhāgāraṁ (sya-all) | pacchimābhimukhā → pacchābhimukhā (pts) | bhagavantaṁyeva → bhagavataṁ yeva (pts) | puratthimaṁ → Scd puratthima-. (pts note) | pacchābhimukhā → So Sc (corrected to pacchāmukhā) Bmr K; Sd pacchāmukhā; St pacchāmukkhā; Br pacchimābhimukhā. (pts note) | purakkhatvā → Br purekkhitvā. (pts note) | pāveyyakāpi → pāveyyakā pi (bjt, pts)The Pāvā Mallans washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.

Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
bahudeva → bahudevā (bj) | samādapetvā → samādepetvā (pts) | atha kho → athakho (th) | bahudeva → bahud eva (pts)Then the Blessed One—having spent most of the night instructing, urging, rousing, & encouraging the Pāvā Mallans with a Dhamma talk—dismissed them, saying, “abhikkantā kho, vāseṭṭhā, ratti.
Abhikkantā → K abhikkanto. (pts note)“The night is far gone, Vaseṭṭhas. Yassadāni tumhe kālaṁ maññathā”ti.
tumhe → (sya-all) | tumhe → Bmr K omit; cp. D. xvi. 1. 24, vol. ii. 86. (pts note) | maññathāti → maññathā ti (bjt) | yassadāni → yassa dāni (pts)Do what you think it is now time to do.”

“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
evaṁ bhanteti → evam bhante ti (pts) | uṭṭhāyāsanā → uṭṭhāy āsanā (pts)Responding, “As you say, lord,” to the Blessed One, the Pāvā Mallans got up from their seats and, bowing down to him & circumambulating him, left.

Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:
tuṇhībhūtaṁ → (sya-all) | sāriputtaṁ → sārīputtaṁ (sya-all) | pāveyyakesu → (pts) | tuṇhī-bhūtaṁ → So Scd Bm; St Br K omit the repetition. (pts note) | bhikkhusaṅghaṁ → bhikkhusaṁghaṁ (my, bjt, ms2005) | atha kho → athakho (th) | acirapakkantesu pāveyyakesu → acira-pakkantesu (pts) | tuṇhībhūtaṁ bhikkhusaṅghaṁ → tuṇhī-bhūtaṁ bhikkhu-saṁghaṁ (pts)Then, not long after the Pāvā Mallans had left, the Blessed One—surveying the silent Saṅgha of monks—addressed Ven. Sāriputta, “vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.
vigatathinamiddho → vigatathīnamiddho (sya-all) | sāriputta → sārīputta (sya-all) | vigatathinamiddho → vigatathīnamiddho (cck: sī. syā. kaṁ. pī.) | bhikkhusaṅgho → bhikkhusaṁgho (ms2005) | vigatathinamiddho → vigata-thīna-middho (pts) | bhikkhusaṅgho → bhikkhu-saṁgho (pts)“Sāriputta, the Saṅgha of monks is free of drowsiness. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.
taṁ sāriputta → sārīputta (sya-all) | taṁ → So St Bmr; Scd naṁ; K omits. (pts note) | dhammi-kathā → So Scd Bmr; St dhammiyā kathā: K dhammiyā kathāya. (pts note) | dhammīkathā → dhammī kathā (bjt)Let yourself be inspired by a Dhamma talk for them. Piṭṭhi me āgilāyati.My back aches. Tamahaṁ āyamissāmī”ti.
āyamissāmī”ti → āyameyyāmīti (sya-all, km) | āyamissāmīti → āyameyyāmīti (sya-all) | āyamissāmī’’ti → āyameyyāmīti (cck: syā. kaṁ.) | āyamissāmīti → K āyameyyāmīti. (pts note) | tamahaṁ → tam ahaṁ (pts)I will rest it.”

“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
sāriputto → sārīputto (sya-all) | evaṁ bhanteti → evam bhante ti (pts)“As you say, lord,” Ven. Sāriputta responded to the Blessed One.

Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
paññāpetvā → paññapetvā (bj, cck) | pāde → pādena (sya-all) | pāde → K pādena. (pts note) | atha kho → athakho (th) | manasi karitvā → manasikaritvā (th) | saṅghāṭiṁ → saṁghāṭiṁ (pts) | sīhaseyyaṁ → sīha-seyyaṁ (pts) | uṭṭhānasaññaṁ manasi karitvā → uṭṭhāna-saññaṁ manasi-karitvā (pts)Then the Blessed One, having had his outer robe arranged folded in four, lay down on his right side in the lion’s sleeping posture, with one foot on top of the other, mindful & alert, having made a mental note to get up.

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
nāṭaputto → nātaputto (bj); nāthaputto (pts) | adhunākālaṅkato → adhunā kālakato (bj, sya-all, pts) | Nātha-putto → So Scd; St Nāta-; Bmr K Nāṭa-; cp. D. xvi. 5. 26, vol. ii. 150; xxix.1 ante, p. 117. (pts note) | + → bhinnanigaṇṭhavatthu (my, bjt, ms2005)Now, on that occasion Nigaṇṭha Nāṭaputta had recently died in Pāvā. On his death, the Nigaṇṭhas had split into two factions. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
viharanti → vicaranti (sya-all, km); virahanti (pts1ed) | dvedhikajātā → dveḷhakajātā (sya-all, km) | kālaṅkiriyāya → kālakiriyāya (bj, sya-all, pts) | viharanti → virahanti (pts) | dvedhikajātā → dvejajhakajātā (bj: syā, kām) | dvedhikajātā → ddheḷhakajātā (cck: syā. kaṁ.) | viharanti → vicaranti (cck: syā. kaṁ.) | dvedhika-jātā → So Sc Bmr; Sdt vedhika-; K dveḷhaka-. (pts note) | kālaṅkiriyāya → kālaṁkiriyāya (ms2005) | kālaṅkiriyāya → kāla-kiriyāya (pts) | dvedhikajātā bhaṇḍanajātā → dvedhika-jātā bhaṇḍana-jātā (pts) | mukhasattīhi → mukha-sattīhi (pts)They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
adhiciṇṇaṁ te → āciṇṇante (bj) | vā → ca (bj) | cara vādappamokkhāya → paravādapamokkhāya (sya-all) | dhammavinayaṁ → dhammavinavinayaṁ (pts) | adhiciṇṇaṁ → aviciṇṇan (pts) | niggahito tvamasi → niggahīto si (pts) | saṁhitamme → sahitaṁ me (bj: machasaṁ) | ājānāsi → K ājānissasi. (pts note) | ājānāmi → -4 K omits. (pts note) | aviciṇṇan → So Scd; St āciṇṇan; Bmr K adhiciṇṇan. (pts note) | si → So Sct: Sd Bmr K niggahito: Bmr K tvam asi. (pts note) | vāda-ppamokkhāya → K paravādapamokkhāya. (pts note) | nibbeṭhehi → So Sct; Sd nibbeṭhe; Bmr K nibbedhehi. (pts note) | sahitaṁ me asahitaṁ te purevacanīyaṁ → saṁhitamme asahitante pure vacanīyaṁ (bjt) | pacchāvacanīyaṁ → pacchā vacanīyaṁ (bjt, th, pts) | asahitaṁ te purevacanīyaṁ → asahitante pure vacanīyaṁ (th) | adhiciṇṇaṁ te → adhiciṇṇante (th) | dhammavinayaṁ → dhamma-vinayaṁ (pts) | dhammavinayaṁ → dhamma-vina-vinayaṁ (pts) | micchāpaṭipanno tvamasi ahamasmi sammāpaṭipanno sahitaṁ → micchā-paṭipanno tvam asi aham asmi sammā-paṭipanno sahitam (pts) | asahitaṁ → asahitan (pts) | purevacanīyaṁ → pure vacanīyaṁ (pts)“You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!”

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
nāṭaputtiyesu vattati → nātaputtiyesu anuvattati (bj) | vadhoyeva kho → vadhoyeveko (sya-all) | vattati → anuvattati (sya-all) | kho → So Sc (cp. ante, p. 117); Sd Bm K yev'; eko; St yevako; Br yevekoyeveko. (pts note) | vattati → So Sc Bmr; Sdt na vattati; K anuvattati. (pts note) | vadhoyeva → vadho yeva (bjt, pts) | nāṭaputtiyesu → nātha-puttiyesy (pts)Nothing but slaughter, as it were, was being committed among the Nigaṇṭha Nāṭa-sons. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
Yepi → yepi te (bj, pts1ed) | yepi → yepi te (bj, pts) | nāṭaputtassa → nātaputtassa (bj); nāthaputtassa (pts) | tepi → tepi tesu (bj) | nāṭaputtiyesu → nātaputtiyesu (bj) | durakkhāte → durākkhāte (sya-all) | nāṭaputtiyesu nibbinnarūpā virattarūpā → nāthaputtiyesu nibbiṇṇarūpā (pts) | Yepi → yepi te (cck: sī. pī.) | pi → K hi. (pts note) | te → So SS; Bmr K omit. (pts note) | pi → So Br K, ante, p. 117. (pts note) | yepi → ye pi te (pts) | odātavasanā tepi → odāta-vasanā te pi (pts) | nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā → nātha-puttiyesu nibbiṇṇa-rūpā paṭivāna-rūpā (pts) | dhammavinaye → dhamma-vinaye (pts) | anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe → anupasama-saṁvattanike asammāsambuddha-ppavedite bhinna-thūpe (pts)Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seemed disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter.

Atha kho āyasmā sāriputto bhikkhū āmantesi:
sāriputto → sārīputto (sya-all) | atha kho → athakho (th)So Ven. Sāriputta addressed the monks, “nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,
nāṭaputto → nātaputto (bj); nāthaputto (pts) | adhunākālaṅkato → adhunā kālakato (bj, sya-all, pts) | nāṭaputto → nātha-putto (pts)“Friends, Nigaṇṭha Nāṭaputta has recently died in Pāvā. tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.
kālaṅkiriyāya → kālakiriyāya (bj, sya-all, pts) | dvedhikajātā → dveḷhakajātā (sya-all) | appaṭisaraṇe → So Bmr K; SS add ti. (pts note) | kālaṅkiriyāya → kālaṁkiriyāya (ms2005) | kālaṅkiriyāya → kāla-kiriyāya (pts) | dvedhikajātā → dvedhika-jātā (pts) | bhinnathūpe → bhinna-thūpe (pts)On his death, the Nigaṇṭhas have split into two factions.… Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter. Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
durakkhāte → durākkhāte (sya-all) | hoti → (pts) | āvuso → Br K add hoti. (pts note) | evañhetaṁ → evaṁ hetaṁ (bjt) | evañhetaṁ → evaṁ h etaṁ (pts) | dhammavinaye → dhamma-vinaye (pts) | anupasamasaṁvattanike asammāsambuddhappavedite → anupasama-saṁvattanike asammāsambuddha-ppavedite (pts)“That’s the way it is, friends, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
amhākaṁ → asmākaṁ (pts1ed) | bhagavatā → bhagavato (si) | panāvuso → pana āvuso (bj) | panāvuso amhākaṁ → pan āvuso asmākaṁ (pts) | amhākaṁ → asmākaṁ (cck: pī.) | bhagavatā → bhagavato (cck: ka. sī.) | asmākaṁ → Bmr K amhākaṁ, and below. (pts note) | Bhagavatā → Sc Bhagavato, and below. (pts note) | upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)But our Dhamma of the Blessed One is well expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
sabbeheva saṅgāyitabbaṁ → sabbeh eva saṁgāyitabbaṁ (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya bahujanasukhāya → cira-ṭṭhitikaṁ tad assa bahujana-hitāya bahujana-sukhāya (pts) | devamanussānaṁ → deva-manussānaṁ (pts)So it should all be recited together, without dispute, so that this holy life will endure & last a long time. That will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.

Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;
bhagavatā → bhagavato (si) | bhagavatā → bhagavato (cck: ka. sī.) | cāvuso amhākaṁ → āvuso asmākaṁ (pts) | upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)“And which is our Dhamma of the Blessed One that is well expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened, yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
yattha → tattha (bj, sya-all) | devamanussānaṁ → devamanussānaṁ ekakaṁ (bj) | yattha → So SS; Bmr K tattha. (pts note) | sabbeheva → sabbeh eva (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya → cira-ṭṭhitikaṁ tad assa bahujana-hitāya (pts)that should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings?

1. EkakaOnes

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
Bhagavatā → Sc omits. 5 St -ṭṭhitā. Cp. infra, xxxiv. 1. 2; A. X. 27. 6, vol. v. 50; 28, 4, vol. v. 55. (pts note) | sammāsambuddhena → sammā-sambuddhena (pts) | sammadakkhāto → sammad-akkhāto (pts)“There is, friends, one dhamma that is rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
sabbeheva → sabbeh eva (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya bahujanasukhāya → cira-ṭṭhitikaṁ tad assa bahujana-hitāya bahujana-sukhāya (pts) | devamanussānaṁ → deva-manussānaṁ (pts)That should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings. Katamo eko dhammo?“Which one dhamma?

Sabbe sattā āhāraṭṭhitikā.
āhāraṭṭhitikā → āhāra-ṭṭhitikā (pts)“All beings are maintained by nutriment.

Sabbe sattā saṅkhāraṭṭhitikā.
saṁkhāraṭṭhitikā → -6 So Bm K Sum-Scd; St Sum-Br omit; Sc . . . saṁkhāraṭṭhitā; Sd -ṭṭhiti; Br tiṭṭhikā. Cp. S. v. 64, 65. (pts note)“All beings are maintained by fabrication.

Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
sammāsambuddhena → sammā-sambuddhena (pts)“This, friends, is one dhamma that is rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
devamanussānaṁ → devamanussānaṁ dukaṁ (bj) | Tattha → SS yattha; Bmr K tattha. In this recurring formula at the close of the numerical sections SS frequently (but not invariably) read yattha. In the corresponding formula at the beginning all agree in tattha; which has accordingly been retained. (pts note) | + → saṅgītiyaekakaṁ niṭṭhitaṁ (th) | sabbeheva → sabbeh eva (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya bahujanasukhāya → cira-ṭṭhitikaṁ tad assa bahujana-hitāya bahujana-sukhāya (pts) | devamanussānaṁ → deva-manussānaṁ (pts)That should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.

2. DukaTwos

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
dve → dve dhammā (sya-all, km) | sammāsambuddhena → sammā-sambuddhena (pts)“There are, friends, two dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
pe → So Bmr K. (pts note)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings. Katame dve?
dve → dve dhammā (sya-all) | dve → dve dhammo (syā. kaṁ.) evamuparipi (cck note) | dve → K adds dhammā. (pts note)“Which two dhammas?

Nāmañca rūpañca.
ca → Cp. infra, xxxiv. 1.3 (iii). A. II. 9. 3, vol. i. 83. (pts note) | nāmañca rūpañca → nāmañ ca rūpañ ca (pts)“Name & form.

Avijjā ca bhavataṇhā ca.
ca → Cp. infra, xxxiv. 1.3 (iv). A. IV. 251, vol. ii. 247. (pts note) | bhavataṇhā → bhava-taṇhā (pts)“Ignorance & craving for becoming.

Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
ca → Cp. A. II. 9. 5, vol. i. 83. (pts note) | bhavadiṭṭhi → bhava-diṭṭhi (pts) | vibhavadiṭṭhi → vibhava-diṭṭhi (pts)“The view of becoming & the view of non-becoming.

Ahirikañca anottappañca.
Ahirikañca → ahirīkañca (katthaci) | Ahirikañca → ahirīkañca (cck: katthaci) | ca → Cp. A. II. 1. 7, vol. i. 51; II. 9. 6, vol. i. 83; and II. 16. 5, 15, 25, vol. i. 95, 96. (pts note) | ahirikañca anottappañca → ahirikañ ca anottappañ ca (pts)“Lack of shame & lack of compunction.

Hirī ca ottappañca.
hirī → hiri (sya-all) | Hiri → So Bmr K Sum-Sd; Scd hiriṁ; St omits this pair; Sum-Sc Br hirī. (pts note) | ca → Sc omits -ttappañ ca. Cp. A. II. 1. 8, 9, vol. i. 51; II. 9, 7, vol. i. 83; II. 16. 10, 20, 30, vol. i. 95, 96. (pts note) | hirī → hiri ca ottappañ (pts)“Shame & compunction.

Dovacassatā ca pāpamittatā ca.
ca → Cp. infra, xxxiv. 1.3 (v). A. II. 9. 8, vol. i. 83. (pts note) | pāpamittatā → pāpa-mittatā (pts)“Being hard to instruct & evil friendship.

Sovacassatā ca kalyāṇamittatā ca.
ca → ca viii (pts) | ca → Cp. infra, xxxiv. 1.3 (vi). A. II. 9. 9, vol. i. 83. (pts note) | kalyāṇamittatā → kalyāṇa-mittatā (pts)“Being easy to instruct & admirable friendship.

Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
ca → Cp. A. II. 9. 11, vol. i. 84. (pts note) | āpattikusalatā → āpatti-kusalatā (pts) | āpattivuṭṭhānakusalatā → āpatti-vuṭṭhāna-kusalatā (pts)“Skill in (knowing) offenses & skill in exiting from offenses.

Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
ca → Cp. A. II. 15. 1, vol. i. 94. (pts note) | samāpattikusalatā → samāpatti-kusalatā (pts) | samāpattivuṭṭhānakusalatā → samāpatti-vuṭṭhāna-kusalatā (pts)“Skill in (concentration) attainments & skill in exiting from attainments.

Dhātukusalatā ca manasikārakusalatā ca.
ca → Cp. A. II. 9 10, vol. i. 83. (pts note) | dhātukusalatā → dhātu-kusalatā (pts) | manasikārakusalatā → manasikāra-kusalatā (pts)“Skill in (knowing) properties & skill in attention.

Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
āyatanakusalatā → āyatana-kusalatā (pts) | paṭiccasamuppādakusalatā → paṭiccasamuppāda-kusalatā (pts)“Skill in (knowing) sense media & skill in (knowing) dependent co-arising.

Ṭhānakusalatā ca aṭṭhānakusalatā ca.
ṭhānakusalatā → ṭhāna-kusalatā (pts) | aṭṭhānakusalatā → aṭṭhāna-kusalatā (pts)“Skill in (knowing) what is possible & skill in (knowing) what is impossible.

Ajjavañca lajjavañca.
ajjavañca lajjavañca → ājjavañca maddavañca (sya-all) | lajjavañ → So Sc Bm; Sd majjavañ; St omits; Br K maddavañ. Cp. A. II. 15. 2, vol. i. 94. (pts note) | ajjavañca lajjavañca → ajjavañ ca lajjavañ ca (pts)“Uprightness & gentleness.2

Khanti ca soraccañca.
ca → Cp. A. II. 15. 3, vol. i. 94. (pts note) | soraccañca → soraccañ ca (pts)“Endurance & composure.

Sākhalyañca paṭisanthāro ca.
Sākhalyañ → Sd sokalyañ. (pts note) | paṭisanthāro → Bmr paṭisanḍhāro. Cp. A. II. 15. 4, vol. i. 94. (pts note) | sākhalyañca → sākhalyañ ca (pts)“Congeniality & welcoming manners.

Avihiṁsā ca soceyyañca.
Avihiṁsā → Sdt ahiṁsā. (pts note) | soceyyañ → Scd soveyyañ. Cp. A. II. 15. 5, vol. i. 94. (pts note) | Muṭṭhasaccañ → Sdt nuṭṭhassañ ca. Cp. A. II. 15. 16, vol. i. 95. (pts note) | soceyyañca → soceyyañ ca muṭṭhasaccañ (pts)“Harmlessness & purity.

Muṭṭhassaccañca asampajaññañca.
muṭṭhassaccañca → muṭṭhasaccañca (bjt, th) | muṭṭhassaccañca asampajaññañca → ca asampajaññañ ca (pts)“Muddled truth & unalertness.

Sati ca sampajaññañca.
Sati → So Bmr K; Sc satiñ; Sd omits this pair; St omits sati ca; Bmr K sati. Cp. xxxiv. 1.2 (i). A. II. 15. 17, vol. i. 95. (pts note) | sampajaññañca → sampajaññañ ca (pts)“Mindfulness & alertness.

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
agutta-dvāratā → Sc -tāya. Cp. A. II. 15. 6, vol. i. 94. (pts note)“Unguarded sense doors & not knowing moderation in eating.

Indriyesu guttadvāratā ca bhojane mattaññutā ca.
gutta-dvāratā → Cp. A. II. 15. 7, vol. i. 94. (pts note)“Guarded sense doors & knowing moderation in eating.

Paṭisaṅkhānabalañca bhāvanābalañca.
paṭisaṅkhānabalañca → paṭisandhāna balaṁca (bj: syā) | Paṭisaṅkhānabalañca → paṭisandhānabalañca (cck: syā.) | Paṭisaṁkhāna-balañ → Cp. A. II. 2. 1. 3, vol. i. 52, 53; II. 15. 8, ibid. 94. (pts note) | paṭisaṅkhānabalañca bhāvanābalañca → paṭisaṁkhāna-balañ ca bhāvanā-balañ ca (pts)“Strength of reflection & strength of development.

Satibalañca samādhibalañca.
Sati-balañ → Cp. A. II. 15. 9, vol. i. 94. (pts note) | satibalañca samādhibalañca → sati-balañ ca samādhi-balañ ca (pts)“Strength of mindfulness & strength of concentration.

Samatho ca vipassanā ca.
Samatho → Cp. xxxiv. 1.3 (ii). A. II. 4. 10, vol. i. 61; II. 15. 10, ibid. 95; II. 17. 3, 5, ibid. 100. (pts note)“Tranquility & insight.

Samathanimittañca paggahanimittañca.
samathanimittañca paggahanimittañca → samatha-nimittañ ca paggaha-nimittañ ca (pts)“The theme of tranquility & the theme of exertion.

Paggaho ca avikkhepo ca.
paggaho → paggāho (bj) | Paggaho → So Bm; Br paggāha. Cp. A. II. 9. 2, vol. i. 83. (pts note)“Exertion & undistractedness.

Sīlavipatti ca diṭṭhivipatti ca.
Sīla-sampadā → Cp. A. II. 16. 12, vol. i. 95. (pts note) | diṭṭhivipatti → diṭṭhi-sampadā (pts)“Failure in virtue & failure in view.

Sīlasampadā ca diṭṭhisampadā ca.
sīlasampadā ca diṭṭhisampadā ca → xxviii (pts) | diṭṭhi-vipatti → Bm vippatti. Bmr K put this pair first in the sīla-diṭṭhi group. Cp. A. II. 15. 11, vol. i. 95. (pts note) | sīlasampadā → sīla-vipatti (pts)“Consummation in virtue & consummation in view.

Sīlavisuddhi ca diṭṭhivisuddhi ca.
Sīla-visuddhi → Cp. A. II. 15. 13, vol. i. 95. (pts note) | diṭṭhivisuddhi → diṭṭhi-visuddhi (pts)“Purity of virtue & purity of view.

Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
padhānaṁ → Cp. A. II. 15. 14, vol. i. 95. (pts note) | diṭṭhivisuddhi → diṭṭhi-visuddhi (pts)“Purity of view & the exertion of one with such a view.

Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
padhānaṁ → padhānaṁ xxxi (pts) | Saṁvego → Cp. A. IV. 113, 5 ff., vol. ii. 115. (pts note) | ca saṁvejanīyesu → casaṁvejanīyesu (bjt) | saṁvejanīyesu → saṁvejaniyesu (pts)“Terror with regard to the causes for terror & appropriate exertion in one who feels terror.

Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
padhānasmiṁ → padhānasmiṁ xxxii (pts) | Asantuṭṭhitā → Cp. A. II. 15. 15, vol. i. 95. (pts note)“Discontent with regard to skillful qualities & unrelenting exertion.3

Vijjā ca vimutti ca.
Vijjā → Cp. infra, xxxiv. 1.3 (x). A. II. 9. 4, vol. i. 83; IV. 251, vol. ii. 247. (pts note)“Clear knowing & release.

Khayeñāṇaṁ anuppādeñāṇaṁ.
Khaye → Cp. infra, xxxiv. 1.3 (viii). (pts note) | khayeñāṇaṁ anuppādeñāṇaṁ → khaye ñāṇaṁ anuppāde ñāṇaṁ (bjt, th, pts)“Knowledge with regard to ending (of effluents) & knowledge of (their) non-recurrence.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
sammāsambuddhena → sammā-sambuddhena (pts) | sammadakkhātā → sammad-akkhātā (pts)“These, friends, are the two dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
devamanussānaṁ → devamanussānaṁ tikaṁ (bj) | pe → So Bmr K. (pts note)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.

3. TikaThrees

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
sammāsambuddhena → sammā-sambuddhena (pts)“There are, friends, three dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
sabbeheva → sabbeh eva (pts) | devamanussānaṁ → deva-manussānaṁ (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings. Katame tayo?
tayo → tayo dhammā (sya-all) | tayo → K adds dhammā. (pts note)“Which three dhammas?

Tīṇi akusalamūlāni—
akusala-mūlāni → Cp. infra, xxxiv. 1.4 (i). A. III. 69. 1, vol. i. 201. (pts note)“Three roots of what is unskillful: lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
akusalamūlaṁ → akusala-mūlaṁ (pts)greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful.

Tīṇi kusalamūlāni—
kusala-mūlāni → Cp. infra, xxxiv. 1.4 (ii). A. III. 69. 6, vol. i. 203. (pts note)“Three roots of what is skillful: alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
kusalamūlaṁ → kusala-mūlaṁ (pts)lack of greed as a root of what is skillful, lack of aversion as a root of what is skillful, lack of delusion as a root of what is skillful.

Tīṇi duccaritāni—“Three forms of misconduct: kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
mano-duccaritaṁ → Cp. A. II. 1. 1, 3, vol. i. 49; 2. 1, ibid. 52; 2. 7, 8, ibid. 57; 2. 4, 3, ibid. 62; III. 2. ibid. 102; 17. ibid. 114; 35. 1, ibid. 138, and frequently onwards. Cp. M. i. 35, 279; S. v. 75. (pts note) | kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ → kāya-duccaritaṁ vacī-duccaritaṁ mano-duccaritaṁ (pts)bodily misconduct, verbal misconduct, mental misconduct.

Tīṇi sucaritāni—“Three forms of good conduct: kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
mano-sucaritaṁ → Cp. A. II. 1. 1, 3, vol. i. 49; 2. 7, 8, ibid. 57, 58; 4. 3, ibid. 62; III. 2, ibid. 102, and onwards. (pts note) | kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ → kāya-sucaritaṁ vacī-sucaritaṁ mano-sucaritaṁ (pts)good bodily conduct, good verbal conduct, good mental conduct.

Tayo akusalavitakkā—
akusalavitakkā → akusala-vitakkā (pts)“Three unskillful thoughts: kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
vihiṁsā-vitakko → Cp. D. xvii. 2. 2, vol. ii. 186. A. III. 40. 2, vol. i. 148; 122, ibid. 275 and onwards. S. vol. i. 203; ii. 151; iii. 93. (pts note) | kāmavitakko byāpādavitakko vihiṁsāvitakko → kāma-vitakko vyāpādavitakko vihiṁsā-vitakko (pts)a thought of sensuality, a thought of ill will, a thought of harmfulness.

Tayo kusalavitakkā—
kusalavitakkā → kusala-vitakkā (pts)“Three skillful thoughts: nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
avihiṁsā-vitakko → Cp. A. III. 122, vol. i. 275. (pts note) | nekkhammavitakko abyāpādavitakko avihiṁsāvitakko → nekkhamma-vitakko avyāpāda-vitakko avihiṁsā-vitakko (pts)a thought of renunciation, a thought of non-ill will, a thought of harmlessness.

Tayo akusalasaṅkappā—
akusalasaṅkappā → akusalasaṁkappā (bjt) | akusalasaṅkappā → akusala-saṁkappā kāma (pts)“Three unskillful resolves: kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
vihiṁsāsaṅkappo → vihiṁsāsaṁkappo viii (pts) | vihiṁsā-saṁkappo → Cp. A. X. 20. 10, vol. v. 31. (pts note) | kāmasaṅkappo byāpādasaṅkappo vihiṁsāsaṅkappo → kāmasaṁkappo byāpādasaṁkappo vihiṁsāsaṁkappo (bjt) | kāmasaṅkappo byāpādasaṅkappo vihiṁsāsaṅkappo → saṁkappo vyāpāda-saṁkappo vihiṁsā-saṁkappo (pts)a resolve on sensuality, a resolve on ill will, a resolve on harmfulness.

Tayo kusalasaṅkappā—
kusalasaṅkappā → kusalasaṁkappā (bjt) | kusalasaṅkappā → kusala-saṁkappā nekkhamma (pts)“Three skillful resolves: nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo → nekkhammasaṁkappo abyāpādasaṁkappo avihiṁsāsaṁkappo (bjt) | nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo → saṁkappo avyāpāda-saṁkappo avihiṁsā-saṁkappo (pts)a resolve on renunciation, a resolve on non-ill will, a resolve on harmlessness.

Tisso akusalasaññā—
akusalasaññā → akusala-saññā (pts)“Three unskillful perceptions: kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
vihiṁsā-saññā → Cp. A. VI. 74. 2, vol. iii. 428; 110. 2, ibid. 446. (pts note) | kāmasaññā byāpādasaññā vihiṁsāsaññā → kāma-saññā vyāpāda-saññā vihiṁsā-saññā (pts)a perception of sensuality, a perception of ill will, a perception of harmfulness.

Tisso kusalasaññā—
kusalasaññā → kusala-saññā (pts)“Three skillful perceptions: nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
avihiṁsā-saññā → Cp. A. VI. 75. 4, vol. iii. 429; 110. 3, ibid. 447. (pts note) | nekkhammasaññā abyāpādasaññā avihiṁsāsaññā → nekkhamma-saññā avyāpādasaññā avihiṁsā-saññā (pts)a perception of renunciation, a perception of non-ill will, a perception of harmlessness.

Tisso akusaladhātuyo—
akusaladhātuyo → akusala-dhātuyo (pts)“Three unskillful properties: kāmadhātu, byāpādadhātu, vihiṁsādhātu.
vihiṁsā-dhātu → For xi. and xii. cp. A. VI. 111. 2, 3, vol. iii. 447. (pts note) | kāmadhātu byāpādadhātu vihiṁsādhātu → kāma-dhātu vyāpāda-dhātu vihiṁsā-dhātu (pts)the property of sensuality, the property of ill will, the property of harmfulness.

Tisso kusaladhātuyo—
kusaladhātuyo → kusala-dhātuyo (pts)“Three skillful properties: nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
nekkhammadhātu abyāpādadhātu avihiṁsādhātu → nekkhamma-dhātu avyāpāda-dhātu avihiṁsā-dhātu (pts)the property of renunciation, the property of non-ill will, the property of harmlessness.

Aparāpi tisso dhātuyo—
aparāpi → xiii aparā pi (pts)“Three more properties: kāmadhātu, rūpadhātu, arūpadhātu.
arūpa-dhātu → Cp. infra, xxxiv. 1.4 (ix). A. III. 76. 1-3, vol. i. 223. (pts note) | xiv → Sc omits this triad. (pts note) | kāmadhātu rūpadhātu arūpadhātu → kāma-dhātu rūpa-dhātu arūpa-dhātu (pts)the property of sensuality, the property of form, the property of formlessness.

Aparāpi tisso dhātuyo—
aparāpi → xiv aparā pi (pts)“Three more properties: rūpadhātu, arūpadhātu, nirodhadhātu.
rūpadhātu arūpadhātu nirodhadhātu → rūpa-dhātu arūpa-dhātu nirodha-dhātu (pts)the property of form, the property of formlessness, the property of cessation.5

Aparāpi tisso dhātuyo—
aparāpi → xv aparā pi (pts)“Three more properties: hīnadhātu, majjhimadhātu, paṇītadhātu.
Hīnā → SS -ā in all three cases (Sc hīna); Bmr K always -a. (pts note) | hīnadhātu majjhimadhātu paṇītadhātu → hīnā dhātu majjhimā dhātu paṇītā dhātu (pts)the low property, the middling property, the exquisite property.6

Tisso taṇhā—“Three cravings: kāmataṇhā, bhavataṇhā, vibhavataṇhā.
vibhavataṇhā → Cp. infra, xxxiv. 1.4 (iv). (pts note) | kāmataṇhā bhavataṇhā → kāma-taṇhā bhava-taṇhā (pts)craving for sensuality, craving for becoming, craving for non-becoming.

Aparāpi tisso taṇhā—
aparāpi → xvii aparā pi (pts)“Three more cravings: kāmataṇhā, rūpataṇhā, arūpataṇhā.
kāmataṇhā rūpataṇhā arūpataṇhā → kāma-taṇhā rūpa-taṇhā arūpa-taṇhā (pts)craving for sensuality, craving for form, craving for the formless.

Aparāpi tisso taṇhā—
aparāpi → xviii aparā pi (pts)“Three more cravings: rūpataṇhā, arūpataṇhā, nirodhataṇhā.
rūpataṇhā arūpataṇhā nirodhataṇhā → rūpa-taṇhā arūpa-taṇhā nirodha-taṇhā (pts)craving for form, craving for the formless, craving for cessation.7

Tīṇi saṁyojanāni—
saṁyojanāni → saññojanāni (th)“Three (lower) fetters: sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
sīlabbata-parāmāso → Cp. A. III. 92. 4, vol. i. 242. (pts note) | sakkāyadiṭṭhi → sakkāya-diṭṭhi (pts)self-identity view, uncertainty, grasping at habits & practices.

Tayo āsavā—“Three effluents: kāmāsavo, bhavāsavo, avijjāsavo.
avijjāsavo → Cp. D. ii. 97, vol. i. 84. A. III. 58. 5, vol. i. 165, and onwards. M. i. 7, 23, 279. S. iv. 256; v. 56, 189. (pts note)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.8

Tayo bhavā—“Three becomings: kāmabhavo, rūpabhavo, arūpabhavo.
arūpabhavo → arūpabhavo xxii (pts) | arūpabhavo → Cp. D. xv. 5, vol. ii. 57. A. III. 76. 1-3, vol. ii. 223; VI. 105. 2, vol. iii. 444. S. ii. 3; iv. 258. (pts note) | kāmabhavo rūpabhavo → kāma-bhavo rūpa-bhavo (pts)sensuality-becoming, form-becoming, formless-becoming.

Tisso esanā—“Three searches: kāmesanā, bhavesanā, brahmacariyesanā.
brahmacariyesanā → brahmacariyesanā xxiii (pts) | brahmacariyesanā → Cp. A. X. 20. 9, vol. v. 31. S. v. 54, 136, 246. (pts note)the search for sensuality, the search for becoming, the search for a holy life.

Tisso vidhā—“Three types: seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
ham → So Scd K Sum; St seyyohasmīti, etc.; Br seyyohamasmiṁti; Br seyyohasmiti, etc. (pts note) | seyyohamasmīti → seyyohamasmī ti (bjt) | seyyohamasmīti → seyyo ham asmīti (pts) | sadisohamasmīti → sadiso ham asmīti (pts) | hīnohamasmīti → hīno ham asmīti (pts)the ‘I-am-better’ type, the ‘I-am-the-same’ type, the ‘I-am-lower’ type.

Tayo addhā—“Three extents: atīto addhā, anāgato addhā, paccuppanno addhā.the extent of the past, the extent of the future, the extent of the present.

Tayo antā—“Three limits: sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
anto → anto xxvi (pts) | anto → Cp. A. VI. 61. 7, vol. iii. 401. (pts note) | sakkāyasamudayo → sakkāya-samudayo (pts) | sakkāyanirodho → sakkāya-nirodho (pts)the limit of self-identity, the limit of the origination of self-identity, the limit of the cessation of self-identity.

Tisso vedanā—“Three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
vedanā → vedanā xxvii (pts) | vedanā → Cp. infra, xxxiv. 1.4 (iii). A. VI. 61. 4, vol. iii. 400. S. ii. 53; iii. 86; iv. 204-235; v. 21, 57, 189. (pts note) | adukkhamasukhā → adukkha-m-asukhā (pts)a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain.

Tisso dukkhatā—“Three forms of stressfulness: dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
vipariṇāmadukkhatā → vipariṇāmadukkhatā xxviii (pts) | vipariṇāma-dukkhatā → Cp. S. iv. 259; v. 56. (pts note) | dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā → dukkha-dukkhatā saṁkhāradukkhatā vipariṇāma-dukkhatā (pts)the stressfulness of pain, the stressfulness of fabrication, the stressfulness of change.

Tayo rāsī—“Three accumulations: micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
micchattaniyato → micchatta-niyato (pts)the accumulation of wrongness with a certain result, the accumulation of rightness with a certain result, an uncertain result.

Tayo tamā—
Tayo tamā → tisso kaṅkhā (bahūsu) | tayo tamā → tisso kaṅkhā (bj, sya-all) | kaṅkhā → tayo tamā (bj: machasaṁ) | tamā → tisso kaṅkhā (bahūsu) aṭṭhakathā oloketabbā (cck note) | Tisso → So Bmr K; SS tayo. (pts note) | kaṅkhā → St Sum tamā. (pts note)“Three doubts: 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.
na → ca (pts)One doubts, is uncertain, is undecided, & is unconfident about the past…

Tīṇi tathāgatassa arakkheyyāni—
arakkheyyāni → ārakkheyyāni (pts) | ārakkheyyāni → K arakkheyyāni; and so A. VII. 55. 1, 2, vol. iv. 82, where four are enumerated. (pts note)about the future… parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:
parisuddhakāyasamācāro → parisuddhakāya-samācāro (pts) | natthi → n atthi (pts) | kāyaduccaritaṁ → kāya-duccaritaṁ (pts)or about the present right now. ‘mā me idaṁ paro aññāsī’ti.“Three things the Tathāgata doesn’t have to protect against: Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:
parisuddhavacīsamācāro → parisuddha-vacī-samācāro (pts) | natthi → n atthi (pts) | vacīduccaritaṁ → vacī-duccaritaṁ (pts)The Tathāgata, friends, is one of pure bodily conduct. ‘mā me idaṁ paro aññāsī’ti.He has no bodily misconduct that he would have to protect (with the thought), ‘Don’t let anyone else know this of me.’ The Tathāgata is one of pure verbal conduct. Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:
parisuddhamanosamācāro → parisuddhamano-samācāro (pts) | natthi → n atthi (pts) | manoduccaritaṁ → mano-duccaritaṁ (pts)He has no verbal misconduct that he would have to protect (with the thought), ‘Don’t let anyone else know this of me.’ The Tathāgata is one of pure mental conduct. ‘mā me idaṁ paro aññāsī’ti.
aññāsīti → aññāsīti xxxi (pts)He has no mental misconduct that he would have to protect (with the thought), ‘Don’t let anyone else know this of me.’

Tayo kiñcanā—“Three impediments: rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
kiñcanaṁ → kiñcanaṁ xxxii (pts) | kiñcanaṁ → Cp. S. iv. 297. The group rāga, dosa, moha recurs constantly in A. from II. 2. 1, vol. i. 52, onwards. (pts note)the impediment of passion, the impediment of aversion, the impediment of delusion.

Tayo aggī—
aggī → So Br K; SS Bm aggi. Cp. S., vol. iv. 19. A. VII. 43. 2, vol. iv. 41, enumerates seven, adding kaṭṭhaggi to those of (xxxii), (xxxiii). (pts note)“Three fires: rāgaggi, dosaggi, mohaggi.the fire of passion, the fire of aversion, the fire of delusion.

Aparepi tayo aggī—
aparepi → xxxiii apare pi (pts)“Three more fires: āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
gahapataggi → K puts this third. (pts note) | + → dakkhiṇeyyaggi (th)the fire of those to be revered, the fire of the householder, the fire of those worthy of offerings.

Tividhena rūpasaṅgaho—
rūpasaṅgaho → rūpa-saṅgaho (pts)“The threefold classification of form: sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
rūpaṁ → anidassanasappaṭigharūpaṁ (bj: syā, kām) | rūpaṁ → sanidassanasappaṭigharūpaṁ (syā. kaṁ.) evamitaradvayepi (cck note) | Sanidassana-sappaṭighaṁ → SS almost always -ghaṁ; Bmr always; K -gha. (pts note) | anidassanasappaṭighaṁ → anidassana-sappaṭighaṁ (pts)form with a surface & offering resistance, form with no surface & offering resistance, form with no surface & offering no resistance.

Tayo saṅkhārā—
saṅkhārā → saṁkhārā puññābhisaṁkhāro (pts)“Three fabrications: puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
āneñjābhisaṅkhāro → āneñjābhisaṁkhāro xxxvi (pts) | āneñjābhisaṁkhāro → So Bmr K Sum-Br and Childers; SS Sum-Scd ānañjābhisaṁkhāro. (pts note) | puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro → apuññābhisaṁkhāro āneñjābhisaṁkhāro (pts)a meritorious fabrication, a demeritorious fabrication, an imperturbable fabrication.

Tayo puggalā—“Three persons: sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
puggalo → puggalo xxxvii (pts) | Sekho → Bmr K sekkho, throughout. (pts note) | nevasekkho nāsekkho → nevasekkhonāsekkho (my, bjt)the person in training [a stream-winner through a non-returner], the person beyond training [an arahant], and the person neither in training nor beyond training.

Tayo therā—“Three elders: jātithero, dhammathero, sammutithero.
sammutithero → sammatithero (cck, km); sammatitthero (sya1ed, sya2ed) | sammutithero → sammatithero (bj); sammutithero xxxviii (pts) | jātithero dhammathero sammutithero → jātitthero dhammatthero sammatitthero (sya-all) | sammatithero → sammututhero (bj: machasaṁ) | sammutithero → sammatithero (cck: syā. kaṁ.) | jātithero dhammathero sammutithero → jāti-thero dhamma-thero sammuti-thero (pts)the elder through birth, the elder through Dhamma, the elder through convention.

Tīṇi puññakiriyavatthūni—
puññakiriyavatthūni → puññakiriyāvatthūni (sya-all) | puññakiriyavatthūni → puñña-kiriya-vatthūni (pts)“Three grounds for the making of merit: dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
puñña-kiriya-vatthu → St vatthuṁ. (pts note) | xxxix → St inserts uppādetvā. (pts note) | puññakiriyavatthu → puññakiriyāvatthu (th)the ground for the making of merit composed of giving, the ground for the making of merit composed of virtue, the ground for the making of merit composed of development [of immeasurable goodwill].

Tīṇi codanāvatthūni—
codanāvatthūni → codanā-vatthūni (pts)“Three grounds for an accusation: diṭṭhena, sutena, parisaṅkāya.
parisaṅkāya → parisaṁkāya (bjt, pts)through what is seen, through what is heard, through what is suspected.

Tisso kāmūpapattiyo—
kāmūpapattiyo → kāmuppattiyo (bj); kāmupavattiyo (cck); kāmupapattiyo (sya1ed, pts1ed, mr) | kāmūpapattiyo santāvuso → kāmupapattiyo sant āvuso (pts) | kāmūpapattiyo → kāmūpapattiyo (bj: PTS, syā, kām) | kāmūpapattiyo → kāmuppattiyo (cck: sī.); kāmupapattiyo (cck: syā. pī. ka.) | kāmupapattiyo → SS kāmuppattiyo; Bm Sum-Bm kamūpapattiyo; Br Sum-Scd kāmupapo; K kāmūpavattiyo, but afterwards ūpapo. (pts note)“Three sensual-pleasure rebirths: santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
santāvuso → sant āvuso (pts) | paccupaṭṭhitakāmā → paccupaṭṭhita-kāmā (pts) | seyyathāpi → seyyathā pi (pts)There are, friends, beings who desire sensual pleasures as they present themselves. They exercise power with regard to sensual pleasures as they present themselves—such as human beings, some devas, & some beings in lower destinations. Ayaṁ paṭhamā kāmūpapatti.
kāmūpapatti santāvuso → kāmupapatti sant āvuso (pts)This is the first sensual-pleasure rebirth. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.
nimminitvā nimminitvā → nimmetvā nimmetvā (pts) | nimmetvā → So SS Sum-Scd; Bm K Sum-Br nimminitva nimminitvā; Br nimminetvā nimminetvā. (pts note) | santāvuso → sant āvuso (pts) | nimmitakāmā → nimmita-kāmā (pts) | seyyathāpi → seyyathā pi (pts) | nimmānaratī → nimmāna-ratī (pts)There are beings, friends, who desire what they have created. They exercise power with regard to sensual pleasures, having created them again & again—such as the Devas Who Delight in Creation. Ayaṁ dutiyā kāmūpapatti.
kāmūpapatti santāvuso → kāmupapatti sant āvuso (pts)This is the second sensual-pleasure rebirth. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.
santāvuso → sant āvuso (pts) | paranimmitakāmā → para-nimmita-kāmā (pts) | seyyathāpi → seyyathā pi (pts) | paranimmitavasavattī → paranimmita-vasavattī (pts)There are beings, friends, who desire what is created by others. They exercise power with regard to sensual pleasures created by others—such as the Devas Who Wield Power over the Creations of Others. Ayaṁ tatiyā kāmūpapatti.
kāmūpapatti → kāmupapatti xli (pts) | kāmupapatti → Br here kāmūpapatti. (pts note)This is the third sensual-pleasure rebirth.

Tisso sukhūpapattiyo—
sukhūpapattiyo → sukhupapattiyo (sya1ed, pts1ed, mr) | sukhūpapattiyo santāvuso → sukhupapattiyo sant āvuso (pts) | sukhūpapattiyo → sukhupapattiyo (bj: PTS, syā, kām) | sukhūpapattiyo → sukhupapattiyo (cck: syā. pī. ka.) | sukhupapattiyo → Sum-Br sukhūpapattiyo. (pts note)“Three blissful rebirths: santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.
sattā → sattā sukhaṁ (sya-all, km) | sukhaṁ → cittasukhaṁ (sya-all, mr) | sattā → sattā sukhaṁ (cck: syā. kaṁ.) | santāvuso → sant āvuso (pts) | seyyathāpi → seyyathā pi (pts) | brahmakāyikā → brahma-kāyikā (pts)There are, friends, beings who, having given rise to bliss again & again, dwell in bliss—such as the devas of Brahmā’s retinue. Ayaṁ paṭhamā sukhūpapatti.
sukhūpapatti santāvuso → sukhupapatti sant āvuso (pts)This is the first blissful rebirth. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
abhisannā parisannā → abhissannā parissannā (bjt) | santāvuso → sant āvuso (pts)There are, friends, beings who are permeated & pervaded, suffused & filled with bliss, Te kadāci karahaci udānaṁ udānenti:so that every now & then they exclaim, ‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.
sukhanti seyyathāpi → sukhan ti seyyathā pi (pts)‘O, bliss! O, bliss!’—such as the Radiant Devas. Ayaṁ dutiyā sukhūpapatti.
sukhūpapatti santāvuso → sukhupapatti sant āvuso (pts)This is the second blissful rebirth. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
abhisannā parisannā → abhissannā parissannā (bjt) | santāvuso → sant āvuso (pts)There are, friends, beings who are permeated & pervaded, suffused & filled with bliss. Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.
tusitā → saṁtusitā (sya-all, km) | tusitā sukhaṁ paṭisaṁvedenti → saṁtusitā cittasukhaṁ paṭivedenti (sya-all) | subhakiṇhā → subhakiṇṇā (pts) | tusitā → santusitā (cck: syā. kaṁ.) | sukhaṁ → cittasukhaṁ (cck: syā. ka.) | tesan → Sc yesan. (pts note) | tusitā → So SS Br Sum; Bm tussitā; K saṁtusitā. (pts note) | sukhaṁ → Bmr K cittasukhaṁ. (pts note) | paṭisaṁvedenti → K Sum paṭivedenti. (pts note) | Subha-kiṇṇā → Sct kiṇhā; Sd kinna. (pts note) | te santaṁyeva → tesan taṁ yeva (pts) | seyyathāpi → seyyathā pi (pts)They, peacefully, are content, sensitive to mental bliss—such as the Beautiful Black devas. Ayaṁ tatiyā sukhūpapatti.
sukhūpapatti → sukhupapatti (sya-all); sukhupapatti xlii (pts)This is the third blissful rebirth.

Tisso paññā—“Three types of discernment: sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
Sekhā → Bmr K sekkhā, as before. (pts note) | nevasekkhānāsekkhā → nevasekkhā nāsekkhā (th) | asekkhā → asekhā (pts) | nevasekkhānāsekkhā → n eva sekhā nāsekhā (pts)the discernment of a person in training, the discernment of a person beyond training, and the discernment of a person neither in training nor beyond training.

Aparāpi tisso paññā—
aparāpi → xliii aparā pi (pts)“Three more types of discernment: cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
Cintā-mayā → Sct clearly cittā; Sd ciṁtā; Sd -mayi; St -mayī, and onwards. (pts note) | bhāvanāmayā → bhāvanā-mayā (pts)discernment acquired through learning, discernment acquired through contemplating, discernment acquired through (mental) development.

Tīṇāvudhāni—
tīṇāvudhāni → tīṇ āvudhāni (pts)“Three weapons: sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.the weapon of learning, the weapon of seclusion, the weapon of discernment.

Tīṇindriyāni—
tīṇindriyāni → tīṇ indriyāni anaññātaṁ (pts)“Three faculties: anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
anaññātaññassāmītindriyaṁ → anaññataññassāmītindriyaṁ (sya-all) | aññātāvindriyaṁ → aññātāvindriyaṁ xlvi (pts) | aññātāvindriyaṁ → Cp. S. v. 204. (pts note) | anaññātaññassāmītindriyaṁ → ñassāmitindriyaṁ (pts)the ‘I-will-come-to-know-the-unknown’ faculty, the knowledge faculty, the having-knowledge faculty.

Tīṇi cakkhūni—“Three eyes: maṁsacakkhu, dibbacakkhu, paññācakkhu.
paññācakkhu → paññācakkhu xlvii (pts) | maṁsacakkhu dibbacakkhu paññācakkhu → maṁsa-cakkhu dibba-cakkhu paññā-cakkhu (pts)the eye of the flesh, the divine eye, the eye of discernment.

Tisso sikkhā—“Three trainings: adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
adhipaññāsikkhā → adhipaññāsikkhā xlviii (pts) | adhipaññā-sikkhā → Cp. A. III. 88, vol. i. 235; VI. 105. 3, vol. iii. 444. (pts note) | adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā → adhisīla-sikkhā adhicitta-sikkhā adhipaññā-sikkhā (pts)the training in heightened virtue, the training in heightened mind, the training in heightened discernment.

Tisso bhāvanā—“Three developments: kāyabhāvanā, cittabhāvanā, paññābhāvanā.
kāyabhāvanā cittabhāvanā paññābhāvanā → kāya-bhāvanā citta-bhāvanā paññā-bhāvanā (pts)development of body, development of mind, development of discernment.

Tīṇi anuttariyāni—
Tīṇānuttariyāni → So SS; Bmr K tīṇi an-. Cp. M. i. 235. (pts note)“Three things unsurpassed: dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.unsurpassed vision, unsurpassed practice, unsurpassed release.

Tayo samādhī—“Three concentrations: savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
savitakkasavicāro → savitakkavicāro (sya-all); savitakko savicāro (pts) | avitakkaavicāro → avitakkavicāro (sya-all); avitakko avicāro (pts) | avitakkavicāramatto → avitakko vicāramatto (pts) | savicāro → So SS; Bmr Sum savitakka-sav-; K savitakka-vicāro. Cp. infra, xxxiv. 1.4 (ii). (pts note) | avitakko → Bmr K avitakka-. (pts note) | avicāro → Bmr avitakka-avicāro; K avitakka-vicāro. (pts note) | avitakkavicāramatto → avitakko vicāra-matto (pts)concentration with directed thought & evaluation, concentration without directed thought & with a modicum of evaluation, concentration without directed thought & evaluation.

Aparepi tayo samādhī—
aparepi → li apare pi (pts)“Three more concentrations: suññato samādhi, animitto samādhi, appaṇihito samādhi.emptiness concentration, themeless [or: signless] concentration, undirected concentration.

Tīṇi soceyyāni—“Three purities: kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
manosoceyyaṁ → manosoceyyaṁ liii (pts) | mano-soceyyaṁ → Cp. A. III. 118, vol. i. 271. (pts note) | kāyasoceyyaṁ vacīsoceyyaṁ manosoceyyaṁ → kāya-soceyyaṁ vacī-soceyyaṁ mano-soceyyaṁ (pts)bodily purity, verbal purity, mental purity.

Tīṇi moneyyāni—“Three forms of sagacity: kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
mano-moneyyaṁ → Cp. A. III. 120, vol. i. 273. (pts note) | kāyamoneyyaṁ vacīmoneyyaṁ manomoneyyaṁ → kāya-moneyyaṁ vacī-moneyyaṁ mano-moneyyaṁ (pts)bodily sagacity, verbal sagacity, mental sagacity.

Tīṇi kosallāni—“Three forms of skillfulness: āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
āyakosallaṁ apāyakosallaṁ upāyakosallaṁ → āya-kosallaṁ apāya-kosallaṁ upāya-kosallaṁ (pts)skillfulness in (knowing about) going forward, skillfulness in (knowing about) decline, skillfulness in tactics.

Tayo madā—“Three forms of intoxication: ārogyamado, yobbanamado, jīvitamado.
jīvitamado tīṇi ādhipateyyāni → jātimado tīṇādhipateyyāni (sya-all) | ārogyamado yobbanamado → ārogya-mado yobbana-mado (pts)intoxication with health, intoxication with youth, intoxication with life.

Tīṇi ādhipateyyāni—
tīṇi ādhipateyyāni → lvi tīṇādhipateyyāni (pts) | Tīṇādhipateyyāni → Bmr tīṇi adhipateyyāni. Cp. A. III. 40, vol. i. 147. (pts note)“Three governing principles: attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
dhammādhipateyyaṁ → dhammādhipateyyaṁ lvii (pts)the self as a governing principle, the world as a governing principle, the Dhamma as a governing principle.

Tīṇi kathāvatthūni—
kathā-vatthūni → Cp. A. III. 67, vol. i. 197. (pts note)“Three topics of conversation: atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:One might converse about the past, (saying,) ‘evaṁ ahosi atītamaddhānan’ti;
atītamaddhānanti → atītaṁ addhānan ti (pts)‘That’s how it was in the past.’ anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:
ārabbha → K omits. (pts note)One might converse about the future, (saying,) ‘evaṁ bhavissati anāgatamaddhānan’ti;
anāgatamaddhānanti → anāgatam addhānan ti (pts)‘That’s how it will be in the future.’ etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:One might converse about the present, (saying,) ‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
hoti → (sya-all) | paccuppannaṁ addhānanti → paccuppannanti (sya-all); paccuppannan ti lviii (pts) | hoti → So Sc Bmr; Sdt K omit. (pts note) | ti → Bmr paccuppannaṁ addhānan ti. (pts note)‘That’s how it is in the present.’

Tisso vijjā—
vijjā → Cp. infra, xxxiv. 1.4 (x); A. X. 102. 2, 3, vol. v. 211. (pts note)“Three forms of clear knowing: pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
sattānaṁ cutūpapāteñāṇaṁ → sattāraṁ cutūpapāte ñāṇaṁ (pts) | khayeñāṇaṁ → khaye ñāṇaṁ (bjt, th, pts) | pubbenivāsānussatiñāṇaṁ → pubbe-nivāsānussati-ñāṇaṁ (pts)the clear knowing of the knowledge of previous lifetimes, the clear knowing of the knowledge of the passing away & arising of beings, the clear knowing of the knowledge of the ending of the effluents.

Tayo vihārā—“Three dwellings: dibbo vihāro, brahmā vihāro, ariyo vihāro.
dibbo → dibyo (sya-all) | brahmā vihāro → brahmavihāro (sya-all, pts) | brahmā vihāro → brahma-vihāro (pts)a divine dwelling, a brahmā-dwelling, a noble dwelling.

Tīṇi pāṭihāriyāni—
pāṭihāriyāni → Cp. D. xi. 3, vol. i. 212; A. III. 60. 4, vol. i. 170; XI. 11. 5, vol. v. 327. (pts note)“Three marvels: iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
anusāsanīpāṭihāriyaṁ → anusāsanipāṭihāriyaṁ (pts) | iddhipāṭihāriyaṁ → iddhi-pāṭihāriyaṁ (pts) | anusāsanīpāṭihāriyaṁ → anusāsani-pāṭihāriyaṁ (pts)the marvel of psychic power, the marvel of telepathy, the marvel of instruction.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
sammāsambuddhena → sammā-sambuddhena (pts) | sammadakkhātā → sammad-akkhātā (pts)“These, friends, are the three dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
devamanussānaṁ → devamanussānaṁ catukkaṁ (bj) | saṅgāyitabbaṁ → saṅgāyitabbaṁ na vivaditabbaṁ (sya-all, pts) | deva-manussānaṁ → K inserts Saṁgītiyatikaṁ niṭṭhitaṁ. (pts note) | + → saṅgītiyattikaṁ niṭṭhitaṁ (th) | sabbeheva → sabbeh eva (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.

4. CatukkaFours

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.
sammāsambuddhena → sammā-sambuddhena (pts)“There are, friends, four dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
na vivaditabbaṁ → (sya-all) | vivaditabbaṁ → vivaditabbaṁ yathayidaṁ brahmacariyaṁ (pts) | atthāya hitāya sukhāya devamanussānaṁ → (pts) | pe → spelled out in full (bjt) | sabbeheva → sabbeh eva (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings. Katame cattāro?“Which four dhammas?

Cattāro satipaṭṭhānā.
satipaṭṭhānā → Cp. D. xxii. 1, vol. ii. 290; xxxiv. 1.5 (ii), infra. A. IX. 63. 4, vol. iv. 457. M. i. 56; ii. 11; iii. 85. S. v. 141. (pts note)“Four establishings of mindfulness: Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
idhāvuso → idh āvuso (pts) | abhijjhādomanassaṁ → abhijjhā-domanassaṁ (pts)There is the case, friends, where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. Vedanāsu vedanānupassī …pe…
vedanānupassī → vedanā (th)He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. citte cittānupassī …pe…
citte → Sc cittesu. (pts note) | cittānupassī → cittā (th)He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
abhijjhā-domanassaṁ → Cp. S. v. 9. (pts note)He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Cattāro sammappadhānā.
samma-ppadhānā → Cp. A. I. 20. 14, vol. i. 39; III. 152, vol. i. 296; IV. 13, vol. ii. 15; IV. 271. 2, ibid. 256; IX. 73. 4, vol. iv. 462. M. ii. 11. (pts note)“Four right exertions: Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
vīriyaṁ → viriyaṁ (bjt, th, pts) | idhāvuso → idh āvuso (pts)There is the case, friends, where a monk generates desire, endeavors, activates 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.
vīriyaṁ → viriyaṁ (bjt, th, pts)He generates desire, endeavors, activates persistence, upholds & exerts his intent 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.
vīriyaṁ → viriyaṁ (bjt, th, pts)He generates desire, endeavors, activates persistence, upholds & exerts his intent 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.
bhāvanāya pāripūriyā → bhāvanāpāripūriyā (bj) | vīriyaṁ → viriyaṁ (bjt, th, pts) | bhiyyobhāvāya → bhiyyo bhāvāya (pts)He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.

Cattāro iddhipādā.
iddhipādā → Cp. D. xviii. 22, vol. ii. 213. A. I. 20. 18, vol. i. 39; IV. 271. 3, vol. ii. 256; V. 67. 2, vol. iii. 82. M. ii. 11. S. v. 254. (pts note)“Four bases of power: Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
idhāvuso → idh āvuso (pts) | chandasamādhipadhānasaṅkhārasamannāgataṁ → chandasamādhi-padhāna-saṁkhāra-samannāgataṁ (pts)There is the case, friends, where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
cittasamādhipadhānasaṅkhārasamannāgataṁ → viriyasamādhipadhānasaṅkhārasamannāgataṁ (sya-all) | cittasamādhipadhānasaṅkhārasamannāgataṁ → cittasamādhipadhānasaṁkhārasamannāgataṁ (bjt) | cittasamādhipadhānasaṅkhārasamannāgataṁ → citta-samādhi-padhāna-saṁkhāra-samannāgataṁ (pts)He develops the base of power endowed with concentration founded on persistence & the fabrications of exertion. Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
vīriyasamādhipadhānasaṅkhārasamannāgataṁ → cittasamādhipadhānasaṅkhārasamannāgataṁ (sya-all) | vīriyasamādhipadhānasaṅkhārasamannāgataṁ → vīriyasamādhipadhānasaṁkhārasamannāgataṁ (bjt) | vīriyasamādhipadhānasaṅkhārasamannāgataṁ → viriya-samādhi-padhānasaṁkhāra-samannāgataṁ (pts)He develops the base of power endowed with concentration founded on intent & the fabrications of exertion. Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ → vīmaṁsāsamādhipadhānasaṁkhārasamannāgataṁ (bjt) | vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ → vīmaṁsā-samādhi-padhāna-saṁkhāra-samannāgataṁ (pts)He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion.

Cattāri jhānāni.
jhānāni → Cp. D. i. 3. 21, vol. i. 37; ii. 75, vol. i. 73; ix. 10, vol. i. 182; xvii. 2. 3, vol. ii. 186; and below 3.2 (v). (pts note)“Four jhānas: Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
paṭhamaṁ jhānaṁ → paṭhamajjhānaṁ (sya-all, km, pts1ed) | paṭhamaṁ jhānaṁ → paṭhamajjhānaṁ (pts) | jhānaṁ → paṭhamajjhānaṁ (bj: syā, kām) | jhānaṁ → paṭhamajjhānaṁ (cck: syā. kaṁ.) | idhāvuso → idh āvuso (pts) | vivicceva → eva (pts) | pītisukhaṁ paṭhamaṁ jhānaṁ → pīti-sukhaṁ paṭhama-jjhānaṁ (pts)There is the case, friends, 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. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
dutiyaṁ jhānaṁ → dutiyajjhānaṁ (sya-all, km, pts1ed) | dutiyaṁ jhānaṁ → dutiyajjhānaṁ (pts) | jhānaṁ → dutiyajjhānaṁ (bj: syā, kām) | jhānaṁ → dutiyajjhānaṁ (cck: syā. kaṁ.) | vitakkavicārānaṁ → vitakka vicārānaṁ (pts) | pītisukhaṁ dutiyaṁ jhānaṁ → pīti-sukhaṁ dutiya-jjhānaṁ (pts)With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
tatiyaṁ jhānaṁ → tatiyajjhānaṁ (sya-all, km, pts1ed) | sukhavihārīti tatiyaṁ jhānaṁ → sukhavihārī ti tatiyajjhānaṁ (pts) | jhānaṁ → tatiyajjhānaṁ (bj: syā, kām) | jhānaṁ → tatiyajjhānaṁ (cck: syā. kaṁ.) | upekhako → (v). A. II. 2. 3, vol. i. 53, and frequently onwards. M. iii. 42. S. ii. 210; iv. 263; v. 10, 213, 807, 318. 2 So SS; Bmr K upekkhako. (pts note) | yaṁ taṁ → yantaṁ (bjt, th) | + → taṁ (bjt) | sukhañca → sukhañ ca (pts) | yaṁ → yan (pts) | sukhavihārīti tatiyaṁ jhānaṁ → sukha-vihārī ti tatiya-jjhānaṁ (pts)With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, one has a pleasant abiding.’ Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
catutthaṁ jhānaṁ → catutthajjhānaṁ (sya-all, km, pts1ed) | atthaṅgamā → atthagamā (bj) | upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → upekhāsatipārisuddhiṁ catutthajjhānaṁ (pts) | jhānaṁ → catutthajjhānaṁ (bj: syā, kām) | jhānaṁ → catutthajjhānaṁ (cck: syā. kaṁ.) | pubbeva → pubbe va (th) | pubbeva somanassadomanassānaṁ → pubbe va somanassa-domanassānaṁ (pts) | adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → adukkha-m-asukhaṁ upekhā-satipārisuddhiṁ catuttha-jjhānaṁ (pts)With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

Catasso samādhibhāvanā.
samādhi-bhāvanā → Cp. A. IV. 41, vol. ii. 44. (pts note)“Four developments of concentration: Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
atthāvuso → atth āvuso (pts) | bahulīkatā diṭṭhadhammasukhavihārāya → bahulī-katā diṭṭhadhamma-sukhavihārāya (pts)There is, friends, the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
ñāṇadassanapaṭilābhāya → ñāṇadassanapaṭilābhāyā (pts) | atthāvuso samādhibhāvanā → atth āvuso samādhi-bhāvanā bhāvitā bahulī-katā ñāṇa-dassana-paṭilābhāyā saṁvattati atth āvuso samādhi-bhāvanā (pts) | ñāṇadassanapaṭilābhāya → sati-sampajaññāya (pts)There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
atthāvuso samādhibhāvanā → atth āvuso samādhi-bhāvanā (pts)There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?
katamā cāvuso → katam āvuso (pts) | āvuso → So SS; Bmr K katamā c'; āvuso. (pts note) | katamā cāvuso samādhibhāvanā → katam āvuso samādhi-bhāvanā (pts) | bahulīkatā diṭṭhadhammasukhavihārāya → bahulī-katā diṭṭhadhamma-sukha-vihārāya (pts)“And which is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …
savitakkaṁ → savitakkaṁ savicāraṁ (sya-all); paṭhamajjhānaṁ (pts) | vivicceva → vivicce va (bjt) | + → paṭhamaṁ jhānaṁ (bjt) | idhāvuso → idh āvuso (pts) | vivicceva → eva (pts)There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna… pe…the second jhāna… the third jhāna… catutthaṁ jhānaṁ upasampajja viharati.
catutthaṁ jhānaṁ → catutthajjhānaṁ (sya-all); dutiyajjhānaṁ tatiyajjhānaṁ catutthajjhānaṁ (pts)the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
samādhibhāvanā → samādhi-bhāvanā (pts) | bahulīkatā diṭṭhadhammasukhavihārāya → bahulī-katā diṭṭhadhamma-sukha-vihārāya (pts)This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?
cāvuso → ca āvuso (pts) | cāvuso samādhibhāvanā → ca āvuso samādhi-bhāvanā (pts) | bahulīkatā ñāṇadassanapaṭilābhāya → bahulī-katā ñāṇa-dassanapaṭilābhāya (pts)“And which is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision? Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
rattiṁ → K ratti. (pts note) | manasi karoti → manasikaroti (th) | idhāvuso → idh āvuso (pts) | manasi karoti divāsaññaṁ → manasi-karoti divā-saññaṁ (pts)There is the case where a monk attends to the perception of light and is resolved on the perception of daytime (at any hour of the day). Day (for him) is the same as night, night is the same as day. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.By means of an awareness open & unhampered, he develops a brightened mind. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
samādhibhāvanā → samādhi-bhāvanā (pts) | bahulīkatā ñāṇadassanapaṭilābhāya → bahulī-katā ñāṇa-dassanapaṭilābhāya (pts)This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
cāvuso → ca āvuso (pts) | bahulīkatā satisampajaññāya → bahulī-katā sati-sampajaññāya (pts)“And which is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
abbhatthaṁ → abbhatthuṁ (bj) | idhāvuso → idh āvuso (pts)There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
abbhatthaṁ → abbhatthuṁ (bj) | saññā → Sc omits this group. (pts note)Perceptions are known to him as they arise, known as they persist, known as they subside. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
vitakkā → St omits this group. (pts note)Thoughts are known to him as they arise, known as they persist, known as they subside. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
bahulīkatā satisampajaññāya → bahulī-katā sati-sampajaññāya (pts)This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
cāvuso → ca āvuso (pts) | cāvuso samādhibhāvanā → ca āvuso samādhi-bhāvanā (pts) | bahulīkatā → bahulī-katā (pts)“And which is the development of concentration that, when developed & pursued, leads to the ending of the effluents? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.
pañcas → Br K pañcasu up-. (pts note) | udayabbayānupassī → Br udabbayānupassī. (pts note) | idhāvuso → idh āvuso (pts) | pañcasu upādānakkhandhesu → pañcas upādāna-kkhandhesu (pts)There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.
atthaṅgamo → atthuṁgamo (bj); atthagamo (pts)‘Such is form, such its origination, such its passing away. Iti vedanā …pe…Such is feeling, such its origination, such its passing away. iti saññā …Such is perception, such its origination, such its passing away. iti saṅkhārā …
saṅkhārā → saṁkhārā (bjt, pts)Such are fabrications, such their origination, such their passing away. iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.
atthaṅgamo → atthugamo (bj); atthagamo ti (pts) | ti → So SS; Bmr K omit. (pts note)Such is consciousness, such its origination, such its passing away.’ Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
samādhibhāvanā → samādhi-bhāvanā (pts) | bahulīkatā → bahulī-katā (pts)This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

Catasso appamaññā.
appamaññā idhāvuso → appamaññāyo idh āvuso (pts) | appamaññāyo → So SS; Bmr K appamaññā. (pts note)“Four immeasurables: Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
abyāpajjena → abyāpajjhena (sya-all, km); avyāpajjhena (pts1ed) | catutthaṁ → catutthuṁ (bj); catutthiṁ (pts) | abyāpajjena → avyāpajjhena (pts) | abyāpajjena → abyāpajjhena (bj: PTS, syā, kām) | abyāpajjena → abyāpajjhena (cck: sī. syā. kaṁ. pī.) | sahagatena → Cp. D. xiii. 76-78, vol. i. 250; xvii. 2. 4, vol. ii. 186; xix. 59, vol. ii. 250. A. III. 63. 6, vol. i. 183; IV. 125, vol. ii. 128; 190. 4, vol. ii. 184; V. 192. 3, vol. iii. 225; IX. 18. 10, vol. iv. 390; X. 208. 1, vol. v. 299; XI. 17. 5, ibid: 344. S. v. 117. (pts note) | catutthiṁ → So SS; Bmr K catutthaṁ. (pts note) | sabbattatāya → Scd sabbatthatāya. (pts note) | idhāvuso → idh āvuso (pts) | mettāsahagatena → mettā sahagatena (pts) | uddhamadho → uddham adho (pts) | mettāsahagatena → mettā-sahagatena (pts)There is the case, friends, where a monk keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will. Karuṇāsahagatena cetasā …pe…He keeps pervading the first direction with an awareness imbued with compassion… muditāsahagatena cetasā …pe…
muditāsahagatena → muditā-sahagatena (pts) | + → upekhā (pts)empathetic joy… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
catutthaṁ → catutthuṁ (bj); catutthiṁ (pts) | sabbāvantaṁ → sabbaṁvantaṁ (bj) | abyāpajjena → abyāpajjhena (sya-all, pts) | upekkhāsahagatena → sahagatena (pts) | uddhamadho → uddham adho (pts) | upekkhāsahagatena → upekhā sahagatena (pts) | abyāpajjena → avyāpajjhena (pts)equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.

Cattāro āruppā.
āruppā → arūpā (sya-all, km, pts1ed) | āruppā → āruppaṁ (bj) | āruppā idhāvuso → arūpā idh āvuso (pts) | āruppaṁ → arūpā (bj: PTS, syā, kām) | āruppā → arūpā (cck: syā. kaṁ. pī.) | arūpā → So Sd K Sum; Sct Bmr āruppā. Cp. A. IV. 190. 5, vol. ii. 184. (pts note)“Four formlessnesses: Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
atthaṅgamā → atthugamā (bj); atthagamā (pts) | idhāvuso → idh āvuso (pts) | rūpasaññānaṁ → rūpa-saññānaṁ (pts) | paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ → paṭigha-saññānaṁ atthagamā nānatta-saññānaṁ (pts) | ākāsoti → ākāso ti (pts)There is the case, friends, where a monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
samatikkamma → St samatikkamā. (pts note) | viññāṇanti → viññāṇan ti (pts)With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
viharati → viharati viii (pts) | nevasaññānāsaññāyatanaṁ → nevasaññā-nāsaññāyatanaṁ (pts)With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception.

Cattāri apassenāni.“Four supports: Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
idhāvuso → idh āvuso (pts) | saṅkhāyekaṁ → saṁkhāy ekaṁ (pts)There is the case, friends, where a monk, contemplating one thing, associates with it; contemplating one thing, acquiesces to it; contemplating one thing, avoids it; contemplating one thing, subdues it.

Cattāro ariyavaṁsā.
ariya-vaṁsā → Cp. A. IV. 28, vol. ii. 27. (pts note)“Four traditions of the noble ones: Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
agadhito → agathito (bj, pts1ed) | appatirūpaṁ → appaṭirūpaṁ (bj, sya-all, pts) | agadhito → agathito (pts) | agathito → agamito (bj: machasaṁ) | agadhito → agathito (cck: sī. pī.) | agathito → So Sct always, and so A. IV. 28; Sd āgatito, agaṭhito, and āgathito; Bmr K agadhito. (pts note) | idhāvuso → idh āvuso (pts) | itarītaracīvarasantuṭṭhiyā → itarītara-cīvara-santuṭṭhiyā (pts) | vaṇṇavādī → vaṇṇa-vādī (pts) | cīvarahetu → cīvara-hetu (pts) | ādīnavadassāvī nissaraṇapañño → ādīnava-dassāvī nissaraṇa-pañño (pts) | itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti → itarītara-cīvarasantuṭṭhiyā n ev attān-ukkaṁseti (pts)There is the case, friends, where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He doesn’t, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he isn’t agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
dakkho → dakkho hoti (bj) | paṭissato → patissato (bj) | ṭhito → ṭhitoti (bj) | paṭissato ayaṁ vuccatāvuso → patissato yaṁ vuccat āvuso (pts) | patissato → So SS and Childers; Bmr K paṭissato. (pts note) | ariyavaṁse → ariya-vaṁse (pts)Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
appatirūpaṁ → appaṭirūpaṁ (bj, sya-all) | agadhito → agathito (bj) | santuṭṭho → santuṭṭo (pts) | piṇḍapātaṁ agadhito → piṇḍapātam agathito (pts) | caparaṁ → ca paraṁ (pts) | itarītarapiṇḍapātasantuṭṭhiyā → itarītara-piṇḍapāta-santuṭṭhiyā (pts) | vaṇṇavādī → vaṇṇa-vādī (pts) | piṇḍapātahetu → piṇḍapāta-hetu (pts) | nissaraṇapañño → nissaraṇa-pañño (pts) | itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti → itarītara-piṇḍapāta-santuṭṭhiyā n eva attān-ukkaṁseti (pts)“And further, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He doesn’t, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he isn’t agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old almsfood at all, exalt himself or disparage others. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
yo → so (bj) | dakkho → dakkho hoti (bj, pts) | paṭissato → patissato (bj) | ṭhito → ṭhitoti (bj) | sampajāno paṭissato → samapajāno patissato (pts) | hoti → So SS Br; Bm K omit. (pts note) | vuccatāvuso → vuccat āvuso (pts) | ariyavaṁse → ariya-vaṁse (pts)Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
appatirūpaṁ → appaṭirūpaṁ (bj, sya-all) | agadhito → agathito (bj, pts) | santuṭṭho → santuṭṭo (pts) | caparaṁ → ca paraṁ (pts) | itarītarasenāsanasantuṭṭhiyā → itarītarasenāsana santuṭṭhiyā (pts) | vaṇṇavādī → vaṇṇa-vādī (pts) | senāsanahetu → senāsana-hetu (pts) | ādīnavadassāvī nissaraṇapañño → ādīnava-dassāvī nissaraṇa-pañño (pts) | itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti → itarītara-senāsana-santuṭṭhiyā n eva attān-ukkaṁseti (pts)“And further, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He doesn’t, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he isn’t agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old lodging at all, exalt himself or disparage others. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
dakkho → dakkho hoti (bj, pts) | paṭissato → patissato (bj, pts) | ṭhito → ṭhitoti (bj) | ṭhito → So Bmr K; SS patiṭṭhito. (pts note) | vuccatāvuso → vuccat āvuso (pts) | ariyavaṁse → ariya-vaṁse (pts)Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.
nevattānukkaṁseti → neva attānukkaṁseti (bj) | pana → Sct omit pana; Sd tāyaṁ panābhāvanārāmatāsa. (pts note) | caparaṁ → ca paraṁ (pts) | pahānarato → pahāna-rato (pts) | bhāvanārato → bhāvanā-rato (pts) | pahānaratiyā → pahāna-ratiyā (pts) | bhāvanāratiyā nevattānukkaṁseti → bhāvanā-ratiyā n eva attān-ukkaṁseti (pts)“And further, the monk finds pleasure & delight in developing (skillful qualities), finds pleasure & delight in abandoning (unskillful qualities). He doesn’t, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
paṭissato → patissato (bj, pts) | ṭhito → ṭhitoti (bj) | ṭhito → SS patiṭṭhito. (pts note) | vuccatāvuso → vuccat āvuso (pts) | ariyavaṁse → ariya-vaṁse (pts)Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.

Cattāri padhānāni.
padhānāni → Cp. A. IV. 14, vol. ii. 16. (pts note)“Four exertions: Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.
saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ → saṁvarappadhānaṁ pahānappadhānaṁ bhāvanāppadhānaṁ anurakkhaṇappadhānaṁ (bj); saṁvarappadhānaṁ pahānappadhānaṁ bhāvanāppadhānaṁ anurakkhanāppadhānaṁ (sya-all) | bhāvanāppadhānaṁ → bhāvanāppadhānaṁ (bj: syā); bhāvanāpadhānaṁ (bj: machasaṁ) | anurakkhaṇappadhānaṁ → anurakkhanāppadhānaṁ (bj: syā); anurakkhanāpadhānaṁ (bj: machasaṁ) | bhāvanāpadhānaṁ → bhāvanāppadhānaṁ (cck: syā.) | anurakkhaṇāpadhānaṁ → anurakkhanāppadhānaṁ (cck: syā.) | Saṁvara-padhānaṁ → K prints ppadhānaṁ throughout; SS very rarely. (pts note) | bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ → bhāvanā-padhānaṁ anurakkhaṇā-padhānaṁ (pts)the exertion to guard, the exertion to abandon, the exertion to develop, & the exertion to maintain. Katamañcāvuso, saṁvarapadhānaṁ?
c → So Bmr K, and finally Sc; Scd here katam'; St omits the question; Sd afterwards katamā c', and so once St. (pts note) | saṁvarapadhānaṁ → saṁvarappadhānaṁ (bjt, th) | katamañcāvuso saṁvarapadhānaṁ → katamañ āvuso saṁvara-padhānaṁ (pts)“And which, friends, is the exertion to guard? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
nānubyañjanaggāhī yatvādhikaraṇamenaṁ cakkhundriyaṁ → nānuvyañjanaggāhī yatvādhikaraṇam etaṁ cakkhindriyaṁ (pts) | idhāvuso → idh āvuso (pts) | nimittaggāhī → nimitta-ggāhī (pts)There is the case where a monk, on seeing a form via the eye, doesn’t grasp at any theme or variations by which— Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
anvāssaveyyuṁ → anvāyassaveyyuṁ (pts) | cakkhundriyaṁ cakkhundriye → cakkhindriyaṁ cakkhindriye (pts) | yatvādhikaraṇamenaṁ cakkhundriyaṁ → etaṁ cakkhindriyaṁ (pts) | abhijjhādomanassā → abhijjhā-domanassā (pts)if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. Sotena saddaṁ sutvā …[Similarly with the ear, ghānena gandhaṁ ghāyitvā …nose, jivhāya rasaṁ sāyitvā …tongue, kāyena phoṭṭhabbaṁ phusitvā …body, & manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
nānubyañjanaggāhī yatvādhikaraṇamenaṁ → nānuvyañjanaggāhī yatvādhikaraṇaṁ etaṁ (pts)intellect.] Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
anvāssaveyyuṁ → anvāyassaveyyuṁ (pts) | yatvādhikaraṇamenaṁ → etaṁ (pts) | abhijjhādomanassā → abhijjhā domanassā (pts) | anvāssaveyyuṁ → anvāya-ssaveyyuṁ (pts) Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
saṁvarapadhānaṁ → saṁvarappadhānaṁ (bjt, th) | idaṁ vuccatāvuso saṁvarapadhānaṁ → idam vuccat āvuso saṁvara-padhānaṁ (pts)This is called the exertion to guard.

Katamañcāvuso, pahānapadhānaṁ?
pahānapadhānaṁ idha bhikkhave → pahānappadhānaṁ idhāvuso (bj, sya-all) | katamañcāvuso pahānapadhānaṁ → katamañ āvuso pahāna-padhānaṁ (pts)“And which is the exertion to abandon? Idhāvuso, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;
Idha, bhikkhave → Idhāvuso (SC error: MS 2005 and the other editions) | byantiṁ karoti → byantīkaroti (bj); byantikaroti (pts) | idha bhikkhave → idhāvuso (cck, ms2005, pts) | byantiṁ karoti anabhāvaṁ gameti → byantīkaroti anabhāvaṅgameti (sya-all) | nādhivāseti → nādhivaseti (pts) | karoti → byantī karoti (cck: syā. kaṁ.) | idhāvuso → idh āvuso (pts) | kāmavitakkaṁ nādhivāseti → kāma-vitakkaṁ nādhivaseti (pts)There is the case where a monk doesn’t acquiesce to a thought of sensuality that has arisen (in him). He abandons it, destroys it, dispels it, wipes it out of existence. uppannaṁ byāpādavitakkaṁ …pe…
byāpādavitakkaṁ → vyāpāda-vitakkaṁ (pts)He doesn’t acquiesce to a thought of ill will… uppannaṁ vihiṁsāvitakkaṁ …pe…
vihiṁsāvitakkaṁ → vihiṁsāvitakkaṁ nādhivāseti pajahati (sya-all) | vihiṁsāvitakkaṁ → vihiṁsā-vitakkaṁ (pts)a thought of harmfulness… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.
byantiṁ karoti → byantīkaroti (bj); byantikaroti (pts) | byantiṁ karoti anabhāvaṁ gameti → byantīkaroti anabhāvaṅgameti (sya-all) | nādhivāseti → nādhivaseti (pts)any evil, unskillful qualities that have arisen (in him). He abandons them, destroys them, dispels them, wipes them out of existence. Idaṁ vuccatāvuso, pahānapadhānaṁ.
pahānapadhānaṁ → pahānappadhānaṁ (bjt, th) | vuccatāvuso pahānapadhānaṁ → vuccat āvuso pahāna-padhānaṁ (pts)This is called the exertion to abandon.

Katamañcāvuso, bhāvanāpadhānaṁ?
bhāvanāpadhānaṁ idha bhikkhave → bhāvanāppadhānaṁ idhāvuso (bj, sya-all) | katamañcāvuso bhāvanāpadhānaṁ → katamañ āvuso bhāvanā-padhānaṁ (pts)“And which is the exertion to develop? Idhāvuso, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
Idha, bhikkhave → Idhāvuso (SC error: MS 2005 and the other editions) | idha bhikkhave → idhāvuso (cck, ms2005, pts) | idhāvuso → idh āvuso (pts) | satisambojjhaṅgaṁ → sati-sambojjhaṅgaṁ (pts) | vivekanissitaṁ virāganissitaṁ → viveka-nissitaṁ virāga-nissitaṁ (pts) | vossaggapariṇāmiṁ → vossagga-pariṇāmiṁ (pts)There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. dhammavicayasambojjhaṅgaṁ bhāveti …
dhammavicayasambojjhaṅgaṁ → dhamma-vicaya-sambojjhaṅgaṁ (pts)He develops investigation of qualities… vīriyasambojjhaṅgaṁ bhāveti …
vīriyasambojjhaṅgaṁ → viriyasambojjhaṅgaṁ (bjt, th) | vīriyasambojjhaṅgaṁ → viriya-sambojjhaṅgaṁ (pts)persistence… pītisambojjhaṅgaṁ bhāveti …
pītisambojjhaṅgaṁ → pīti-sambojjhaṅgaṁ (pts)rapture… passaddhisambojjhaṅgaṁ bhāveti …calm… samādhisambojjhaṅgaṁ bhāveti …
bhāveti → Sc places this clause after upekhā-. (pts note) | samādhisambojjhaṅgaṁ → samādhi-sambojjhaṅgaṁ (pts)concentration… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
upekkhāsambojjhaṅgaṁ → upekhā-sambojjhaṅgaṁ (pts) | virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ → virāga-nissitaṁ nirodha-nissitaṁ vossagga-pariṇāmiṁ (pts)equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
bhāvanāpadhānaṁ → bhāvanāppadhānaṁ (bjt, th) | vuccatāvuso bhāvanāpadhānaṁ → vuccat āvuso bhāvanā-padhānaṁ (pts)This is called the exertion to develop.

Katamañcāvuso, anurakkhaṇāpadhānaṁ?
anurakkhaṇāpadhānaṁ → anurakkhanappadhānaṁ (bj); anurakkhanāppadhānaṁ (sya-all) | katamañcāvuso anurakkhaṇāpadhānaṁ → katamañ āvuso anurakkhaṇā-padhānaṁ (pts)“And which is the exertion to maintain? Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.
bhadrakaṁ → bhaddakaṁ (bj, sya-all, km, pts1ed) | puḷuvakasaññaṁ → puḷavakasaññaṁ (bj, pts1ed) | puḷuvakasaññaṁ → pulavakasaññaṁ (bj); puḷavakasaññaṁ (pts) | bhadrakaṁ → bhaddakaṁ (pts) | bhaddakaṁ → bhadrakaṁ (bj: machasaṁ) | pulavakasaññaṁ → puḷuvaka saññaṁ (bj: machasaṁ); puḷavaka saññaṁ (bj: PTS, syā, kām) | bhadrakaṁ → bhaddakaṁ (cck: syā. kaṁ. pī.) | puḷuvakasaññaṁ → puḷavakasaññaṁ (cck: sī. pī.)There is the case where a monk maintains a favorable theme of concentration—the skeleton perception, the worm-eaten perception, the livid perception, the festering perception, the falling-apart perception, the bloated perception. Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.
anurakkhaṇāpadhānaṁ → anurakkhanappadhānaṁ (bj); anurakkhanāppadhānaṁ (sya-all) | vuccatāvuso anurakkhaṇāpadhānaṁ → vuccat āvuso anurakkhaṇā-padhānaṁ (pts)This is called the exertion to maintain.

Cattāri ñāṇāni—“Four knowledges: dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
sammutiyā ñāṇaṁ → sammatiñāṇaṁ (sya-all, km); sammutiñāṇaṁ (pts1ed) | pariye ñāṇaṁ → pariyāye ñāṇaṁ (bj); paricchedañāṇaṁ (sya-all); paricchede ñānaṁ (pts1ed, mr); paricce ñānaṁ (mr) | pariye → pariyāye (bj); paricchede (pts) | ñāṇaṁ → ñānaṁ (sya-all) | pariye ñāṇaṁ sammutiyā ñāṇaṁ → paricchedañāṇaṁ sammatiñāṇaṁ (sya-all) | sammutiyā ñāṇaṁ aparānipi → sammutiñāṇaṁ xii aparāni pi (pts) | pariyāye → pariceva (bj: kām); paricchede (bj: PTS, syā, kām) | pariye → paricce (sī. ka.), paricchede (syā. pī. ka.) ṭīkā oloketabbā (cck note) | ñāṇaṁ → sammatiñāṇaṁ (cck: syā. kaṁ.) | paricchede → So Bmr; K pariccheda; SS paricce. (pts note) | sammutiyā ñāṇaṁ → sammuti-ñāṇaṁ (pts)knowledge with regard to the Dhamma, knowledge with regard to inference, knowledge of limitations, knowledge of conventions.

Aparānipi cattāri ñāṇāni—
aparānipi → aparāni pi (bjt, pts)“Four more knowledges: dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
dukkhasamudaye → samudaye (pts) | dukkhanirodhe → nirodhe (pts) | dukkhanirodhagāminiyā paṭipadāya → magge (pts) | ñāṇaṁ → ñāṇaṁ xiii (pts) | samudaye → So Sc and onwards; Sd omits samudaye ñāṇaṁ, but gives nirodha (sic) and magge; St dukkha-samudaye, then nirodhe and magge; Bmr K dukkha-samudaye; dukkhanirodhe; dukkha-nirodha-gāminiyā paṭipadāya. (pts note)knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the path of practice leading to the cessation of stress.

Cattāri sotāpattiyaṅgāni—
sotāpattiyaṅgāni → Cp. S. v. 404. (pts note)“Four stream-entry factors: sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
saddhammassavanaṁ yonisomanasikāro → saddhammasavanaṁ yoniso manasikāro (bjt) | dhammānudhammappaṭipatti → dhammānudhammapaṭipatti (th)association with people of integrity, hearing the True Dhamma, appropriate attention, practice of the Dhamma in accordance with the Dhamma.

Cattāri sotāpannassa aṅgāni.
aṅgāni → Cp. A. IX. 27. 4, vol. iv. 406; X. 92. 5, vol. v. 183. S. v. 364, 365, 387, 397, 407. (pts note)“Four factors of a stream-winner: Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:
idhāvuso → idh āvuso (pts) | aveccappasādena → avecca-ppasādena (pts)There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.
devamanussānaṁ → devāmanussānaṁ (pts) | itipi → iti pi (bjt, pts) | sammāsambuddho vijjācaraṇasampanno → sammā-sambuddho vijjā-caraṇasampanno (pts) | lokavidū → loka-vidū (pts) | purisadammasārathi → purisa-damma-sārathi (pts) | devamanussānaṁ → devā-manussānaṁ (pts) | bhagavāti → bhagavā ti (pts)‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ Dhamme aveccappasādena samannāgato hoti:
aveccappasādena → avecca-ppasādena (pts)“He/she is endowed with verified confidence in the Dhamma: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
opaneyyiko → opanayiko (bj, sya-all, km, pts1ed) | opaneyyiko → opanayiko (pts) | opanayiko → opaneyiyako (bj: machasaṁ) | opaneyyiko → opanayiko (cck: syā. kaṁ.) | ehipassiko opaneyyiko → ehi-passiko opanayiko (pts)‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ Saṅghe aveccappasādena samannāgato hoti:
saṅghe → saṁghe (ms2005) | saṅghe aveccappasādena → saṁghe avecca-ppasādena (pts)“He/she is endowed with verified confidence in the Saṅgha: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
pāhuneyyo → pāhuṇeyyo (bj) | esa → eso (pts) | añjalikaraṇīyo → añjalikāraṇīyo (pts) | suppaṭipanno → supaṭipanno (bjt, th, pts) | ujuppaṭipanno → ujupaṭipanno (bjt, th) | ñāyappaṭipanno → ñāyapaṭipanno (bjt, th) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt, th) | sāvakasaṅgho → sāvakasaṁgho (ms2005) | sāvakasaṅgho ujuppaṭipanno → sāvakasaṁgho uju-paṭipanno (pts) | sāvakasaṅgho ñāyappaṭipanno → sāvaka-saṁgho ñāyapaṭipanno (pts) | sāvakasaṅgho sāmīcippaṭipanno → sāvaka-saṁgho sāmīci-paṭipanno (pts) | sāvakasaṅgho → sāvaka-saṁgho (pts) | purisayugāni → purisa-yugāni (pts) | purisapuggalā esa → purisa-puggalā eso (pts) | añjalikaraṇīyo → añjali-kāraṇīyo (pts) | puññakkhettaṁ → puñña-kkhettaṁ (pts)‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
viññuppasatthehi aparāmaṭṭhehi → viññūpasatthehi aparamaṭṭhehi (sya-all) | viññuppasatthehi → So SS; Bmr viññūpasaṭṭhehi; K viññūpasatthehi. (pts note) | ariyakantehi → ariya-kantehi (pts) | samādhisaṁvattanikehi → samādhi-saṁvattanikehi (pts)“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.

Cattāri sāmaññaphalāni—
sāmaññaphalāni → sāmañña-phalāni (pts)“Four fruits of the contemplative life: sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
arahatta-phalaṁ → Cp. A. vol. iii. 272, 273; VI. 98. 1, ibid. 441. S. vol. v. 25. (pts note)the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship.

Catasso dhātuyo—“Four properties: pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
pathavīdhātu → paṭhavīdhātu (bj, sya-all, pts) | vāyodhātu → vāyo dhātu xvii (pts)the earth property, the liquid property, the fire property, the wind property.

Cattāro āhārā—“Four nutriments: kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
kabaḷīkāro → kabaliṅkāro (pts) | catutthaṁ → catutthaṁ xviii (pts) | Kabaliṅkāro → So SS; Bmr K kabaḷīkāro. Cp. S. ii. 11, 13, 98. (pts note) | tatiyā → SS tatiyo, and in xxxiv. 1. 5. (pts note) | manosañcetanā → mano-sañcetanā (pts)physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth.

Catasso viññāṇaṭṭhitiyo.
viññāṇa-ṭṭhitiyo → Cp. S. iii. 54, 55. (pts note)“Four standing-spots for consciousness: Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;
rūpārammaṇaṁ → rūpāramaṇaṁ (?) | rūpūpāyaṁ → rūpūpayaṁ (bj) | nandūpasecanaṁ vuddhiṁ virūḷhiṁ → nandūpasevanaṁ vuḍḍhiṁ viruḷhiṁ (sya-all) | nandūpasecanaṁ → nandūpavesanaṁ (pts) | rūpārammaṇaṁ → rūpāramaṇaṁ (cck: ?) | vā → K omits. (pts note) | vuddhiṁ → K vuḍḍhiṁ. (pts note)Consciousness, friends, when standing, stands attached to form, supported by form (as its object), landing on form, watered with delight, and exhibits growth, increase, & proliferation. vedanūpāyaṁ vā āvuso …
vedanūpāyaṁ vā āvuso saññūpāyaṁ → vedanūpayaṁ (bj) | āvuso → āvuso viññāṇaṁ (pts)When standing, it stands attached to feeling… saññūpāyaṁ vā, āvuso …pe…
Saññūpāyaṁ → SS accidentally omit this clause. (pts note) | saññūpāyaṁ → saññūpayaṁ (bjt) | āvuso → saṁkhārūpāyaṁ (pts)to perception… saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
nandūpasecanaṁ vuddhiṁ virūḷhiṁ → nandūpasevanaṁ vuḍḍhiṁ viruḷhiṁ (sya-all) | nandūpasecanaṁ → nandūpavesanaṁ (pts) | saṅkhārūpāyaṁ → saṅkhārūpayaṁ (bjt) | saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ → saṁkhārārammaṇaṁ saṁkhārappatiṭṭhaṁ nandūpavesanaṁ (pts)to fabrications, supported by fabrications (as its object), landing on fabrications, watered with delight, and exhibits growth, increase, & proliferation.34

Cattāri agatigamanāni—
agati-gamanāni → Cp. A. II. 5. 5, vol. i. 72; IV. 17, vol. ii. 18; vol. iii. 274, 275. (pts note)“Four ways of going off course: chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
dosāgatiṁ → dosāgati (my)One goes off course through desire. One goes off course through aversion. One goes off course through delusion. One goes off course through fear.

Cattāro taṇhuppādā—
taṇhuppādā → Cp. A. IV. 9, vol. ii. 10; 254, ibid., 248. (pts note)“Four arisings of craving: cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
cīvarahetu → cīvara-hetu (pts)Either with robes as a cause, craving—when arising in a monk— arises, piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;or with almsfood as a cause… senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
senāsanahetu → senāsana-hetu (pts)or with lodgings as a cause… itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
itibhavābhavahetu → abhibhavābhavahetu (sya-all) | itibhavābhavahetu → iti bhavābhava-hetu (pts)or with becoming & not-becoming as a cause, craving—when arising in a monk—arises.

Catasso paṭipadā—
paṭipadā → Cp. A. IV. 161-163, 166, vol. ii. 149, 154; X. 29. 8, vol. v. 63. (pts note)“Four modes of practice: dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
dukkhā paṭipadā → dukkhāpaṭipadā (th) | sukhā paṭipadā → sukhāpaṭipadā (th)painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, pleasant practice with quick intuition.35

Aparāpi catasso paṭipadā—
aparāpi → xxii aparā pi (pts) | paṭipadā → Cp. A. IV. 164, 165, vol. ii. 152. (pts note)“Four more modes of practice: akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
paṭipadā → paṭipadā xxiii (pts)intolerant practice, tolerant practice, self-controlled practice, even practice.36

Cattāri dhammapadāni—
dhamma-padāni → Cp. A. IV. 29, 30, vol. ii. 29. (pts note)“Four Dhamma pathways: anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.the non-greed Dhamma pathway, the non-ill will Dhamma pathway, the right mindfulness Dhamma pathway, the right concentration Dhamma pathway.

Cattāri dhammasamādānāni—
dhammasamādānāni → dhamma-samādānāni (pts)“Four ways of taking on practices: atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
paccuppannadukkhañceva → paccuppannaṁ dukkhañceva (sya-all)There is, friends, the taking on of a practice that is pleasant in the present but results in pain in the future. Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
paccuppannadukkhaṁ āyatiṁ → paccuppannaṁ dukkhañceva āyatiñca (sya-all) | dukkhaṁ → SS Bmr omit c'; eva, and sometimes ca in the second and third clauses. (pts note)There is the taking on of a practice that is painful in the present and results in pain in the future. Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
paccuppannasukhaṁ āyatiṁ → paccuppannaṁ sukhañceva āyatiñca (sya-all)There is the taking on of a practice that is painful in the present but results in pleasure in the future. Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
paccuppannasukhañceva → paccuppannaṁ sukhañceva (sya-all) | āyatiñca → āyatiṁ ca (bjt)There is the taking on of a practice that is pleasant in the present and results in pleasure in the future.

Cattāro dhammakkhandhā—
dhammakkhandhā → dhamma-kkhandhā (pts)“Four Dhamma aggregates: sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
vimuttikkhandho → vimuttikkhandho xxvi (pts) | vimutti-kkhandho → These four terms frequently recur in A., cp. III. 26, vol. i. 125, and onwards; sometimes as in III. 57. 1, ibid. 162, with the addition of vimutti-ñāṇadassana-kkhandho. (pts note)the virtue aggregate, the concentration aggregate, the discernment aggregate, the release aggregate.

Cattāri balāni—
balāni → Cp. A. IV. 152-154, vol. ii. 141. To these four M. ii. 12 adds saddhā-balaṁ, and they are usually cited as pañca balāni, D. xvi. 3. 50, vol. ii. 120; M. iii. 296; S. iii. 96, 153; v. 49. For another list of five cp. A. IV. 163, vol. ii. 150. Seven are enumerated below, 2.3 (ix). (pts note)“Four strengths: vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
paññābalaṁ → paññābalaṁ xxvii (pts) | vīriyabalaṁ → viriyabalaṁ (bjt, th)the strength of persistence, the strength of mindfulness, the strength of concentration, the strength of discernment.

Cattāri adhiṭṭhānāni—“Four determinations: paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
paññādhiṭṭhānaṁ → paññāadhiṭṭhānaṁ (pts) | Paññā-adhiṭṭhānaṁ → So Scd; St Bmr K paññādhiṭṭhānaṁ. (pts note)determination on discernment, determination on truth, determination on relinquishment, determination on stilling.

Cattāri pañhabyākaraṇāni—
cattāri pañhabyākaraṇāni → cattāro pañhābyākaraṇā (sya-all) | cattāri pañhabyākaraṇāni ekaṁsabyākaraṇīyo → xxviii cattāro pañhavyākaraṇā ekaṁsavyākaraṇīyo (pts) | pañhabyākaraṇāni → cattāro pañhābyākaraṇā (bj: PTS, syā, kām) | → cattāro pañhābyākaraṇā (cck: sī. syā. kaṁ. pī.) | pañha-vyākaraṇā → Cp. A. III. 67. 2, vol. i. 197; IV. 42, vol. ii. 46. (pts note) | cattāri pañhabyākaraṇāni → cattāro pañha-vyākaraṇā (pts)“Four ways of answering questions: ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
paṭipucchābyākaraṇīyo → vibhajjavyākaraṇīyo (pts) | vibhajjabyākaraṇīyo → paṭipucchāvyākaraṇīyo (pts) | ṭhapanīyo → So Sc Bmr K; Sdt and Childers add vyākaraṇīyo. (pts note) | ekaṁsabyākaraṇīyo → ekaṁsa-vyākaraṇīyo (pts) | paṭipucchābyākaraṇīyo → vibhajja-vyākaraṇīyo (pts) | vibhajjabyākaraṇīyo → paṭipucchā-vyākaraṇīyo (pts)the question to be answered categorically, the question to be answered with cross-questioning, the question to be answered analytically, the question to be put aside.

Cattāri kammāni—
kammāni → Cp. A. IV. 231, vol. ii. 230. (pts note)“Four types of kamma: atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
atthāvuso → atth āvuso (pts) | kaṇhavipākaṁ → kaṇha-vipākaṁ (pts)Friends, there is kamma that is dark with dark result. Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.
atthāvuso → atth āvuso (pts)There is kamma that is bright with bright result. Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
atthāvuso → atth āvuso (pts) | kaṇhasukkaṁ kaṇhasukkavipākaṁ → kaṇha-sukkaṁ kaṇhasukka-vipākaṁ (pts)There is kamma that is dark & bright with dark & bright result. Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
akaṇhaasukkaṁ → akaṇhaṁ asukkaṁ (bj, pts) | atthāvuso → atth āvuso (pts) | akaṇhaasukkaṁ akaṇhaasukkavipākaṁ → akaṇhaṁ asukkaṁ akaṇha-asukka-vipākaṁ (pts)There is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.

Cattāro sacchikaraṇīyā dhammā—
dhammā → Cp. A. IV. 189, vol. ii. 182. (pts note)“Four things to be realized: pubbenivāso satiyā sacchikaraṇīyo;
sacchikaraṇīyo → Bmr K insert sattānaṁ. (pts note)previous lives, to be realized through mindfulness; sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;
cutūpapāto → cutupapāto (sya-all) | sattānaṁ → (pts)the falling away & reappearing of beings, to be realized through the [divine] eye; aṭṭha vimokkhā kāyena sacchikaraṇīyā;
vimokhā → Bm vimokkho (and -karaṇīyo); K vimokkhā. (pts note) | aṭṭha vimokkhā → aṭṭhavimokkhā (th)the eight emancipations, to be realized through the body; āsavānaṁ khayo paññāya sacchikaraṇīyo.
sacchikaraṇīyo → sacchikaraṇīyo xxxi (pts)the ending of effluents, to be realized through discernment.

Cattāro oghā—
oghā → Cp. xxxiv. 1.5 (iv), infra. S. iv. 175, 257; v. 59, 136, 292, 309. (pts note)“Four floods: kāmogho, bhavogho, diṭṭhogho, avijjogho.
avijjogho → avijjogho xxxii (pts)the flood of sensuality, the flood of becoming, the flood of views, the flood of ignorance.

Cattāro yogā—
yogā → Cp. xxxiv. 1.5 (v), infra. A. IV. 10, vol. ii. 10. S. v. 59. (pts note)“Four yokes: kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
avijjāyogo → avijjāyogo xxxiii (pts) | kāmayogo bhavayogo → kāma-yogo bhava-yogo (pts) | avijjāyogo → avijjā-yogo (pts)the yoke of sensuality, the yoke of becoming, the yoke of views, the yoke of ignorance.

Cattāro visaññogā—
visaṁyogā → So Sd K and SS afterwards; Scd (first time) and Bmr throughout visaññogā. Cp. xxxiv. 1.5 (vi), infra. A. IV. 10. 2, vol. ii. 11. (pts note) | visaññogā → visaṁyogā kāmayoga (pts)“Four unyokings: kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.the unyoking of the yoke of sensuality, the unyoking of the yoke of becoming, the unyoking of the yoke of views, the unyoking of the yoke of ignorance.

Cattāro ganthā—
ganthā → Br gandhā, and gandho throughout. Cp. S. v. 59. (pts note)“Four ties: abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.the bodily tie of greed, the bodily tie of ill-will, the bodily tie of habits & precepts, the bodily tie of insistence on ‘This is the truth.’

Cattāri upādānāni—
upādānāni → Cp. D. xv. 6, vol. ii. 58. M. i. 66. S. ii. 3; v. 59. (pts note)“Four clingings: kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
kāmupādānaṁ → kāmūpādānaṁ (bj, pts1ed) | sīlabbatupādānaṁ attavādupādānaṁ → sīlabbatūpādānaṁ attavādūpādānaṁ (bj) | kāmupādānaṁ → kāmūpādānaṁ (sī. pī.) evamitaresupi (cck note)clinging to sensuality, clinging to views, clinging to habits & precepts, clinging to doctrines of the self.42

Catasso yoniyo—
yoniyo → Cp. M. i. 73. (pts note)“Four modes of generation: aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
opapātikayoni → opapātikayoni xxxvii (pts)egg-born generation, placenta-born generation, slime-born generation, spontaneous generation.43

Catasso gabbhāvakkantiyo.
gabbhāvakkantiyo → Cp. D. xxviii. 5, ante, p. 103. (pts note)“Four descents of the embryo: Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.
mātukucchimhā → mātukucchismā (bj, sya-all) | eva → Bmr K omit. (pts note) | kucchiyam → So SS; Bmr K kucchiṁ. (pts note) | kucchismā → Bmr kucchimhā. (pts note) | mātukucchiṁ → mātu kucchiṁ (th) | mātukucchismiṁ → mātu kucchismiṁ (th, pts) | mātukucchimhā → mātu kucchismā (th, pts) | idhāvuso → idh āvuso (pts) | mātukucchiṁ → eva mātu kucchiyam (pts)There is the case, friends, where a certain person descends into the mother’s womb unalert, stays in the mother’s womb unalert, & leaves the mother’s womb unalert. This is the first descent of the embryo. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.
mātukucchimhā → mātukucchismā (bj, sya-all) | kho → -5 So Sct; Sd bhikkhā; Bmr K omit. (pts note) | kucchismim → Bmr K kucchiṁ, and below. (pts note) | kucchismā → Bmr kucchimhā, and below. (pts note) | mātukucchiṁ → mātu kucchiṁ (th) | mātukucchismiṁ → mātu kucchismiṁ (th) | mātukucchimhā → mātu kucchismā (th, pts) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts) | mātukucchiṁ → hi kho mātu kucchismim (pts) | mātukucchismiṁ → mātu-kucchismiṁ (pts)There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb unalert, & leaves the mother’s womb unalert. This is the second descent of the embryo. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.
mātukucchimhā → mātukucchismā (bj, sya-all, pts) | mātukucchiṁ → mātu kucchismim (pts) | sampajāno → Sc asampajāno. (pts note) | mātukucchiṁ → mātu kucchiṁ (th) | mātukucchismiṁ → mātu kucchismiṁ (th, pts) | mātukucchimhā → mātu kucchismā (th, pts) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb alert, & leaves the mother’s womb unalert. This is the third descent of the embryo. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
sampajāno → sampajāno ceva (bj) | mātukucchimhā → mātukucchismā (bj, sya-all, pts) | gabbhāvakkanti → gabbhāvakkanti xxxviii (pts) | eva → So SS; Bmr K omit. (pts note) | mātukucchiṁ → mātu kucchiṁ (th) | mātukucchismiṁ → mātu kucchismiṁ (th, pts) | mātukucchimhā → mātu kucchismā (th, pts) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts) | mātukucchiṁ → eva mātu kucchismim (pts)There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb alert, & leaves the mother’s womb alert. This is the fourth descent of the embryo.

Cattāro attabhāvapaṭilābhā.
attabhāva-paṭilābhā → Cp. A. IV. 172, vol. ii. 159. (pts note)“Four acquisitions of a self-state [atta-bhāva]: Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
yeva → So Bmr K; SS omit. (pts note) | attasañcetanāyeva → attasañcetanā yeva (bjt) | atthāvuso attabhāvapaṭilābho → atth āvuso attabhāva-paṭilābho (pts) | attabhāvapaṭilābhe attasañcetanāyeva → attabhāva-paṭilābhe attasaṁcetanā yeva (pts) | parasañcetanā → para-saṁcetanā (pts)Friends, there is the acquisition of a self-state where one goes to a self-state through one’s own intention & not through the intention of another. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
yeva → So Bmr K; SS omit. (pts note) | parasañcetanāyeva → parasañcetanā yeva (bjt) | atthāvuso attabhāvapaṭilābho → atth āvuso attabhāva-paṭilābho (pts) | attabhāvapaṭilābhe parasañcetanāyeva → attabhāva-paṭilābhe para-saṁcetanā yeva (pts) | attasañcetanā → atta-saṁcetanā (pts)There is the acquisition of a self-state where one goes to a self-state through the intention of another & not through one’s own intention. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
ceva → cevaso (sya-all) | atthāvuso attabhāvapaṭilābho → atth āvuso attabhāva-paṭilābho (pts) | attabhāvapaṭilābhe attasañcetanā ceva → attabhāva-paṭilābhe atta-saṁcetanā eva (pts) | parasañcetanā → para-saṁcetanā (pts)There is the acquisition of a self-state where one goes to a self-state both through one’s own intention & through the intention of another. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
atthāvuso attabhāvapaṭilābho → atth āvuso attabhāva-paṭilābho (pts) | attabhāvapaṭilābhe neva attasañcetanā → attabhāva-paṭilābhe n eva atta saṁcetanā (pts) | parasañcetanā → para-saṁcetanā (pts)There is the acquisition of a self-state where one goes to a self-state neither through one’s own intention nor through the intention of another.

Catasso dakkhiṇāvisuddhiyo.
dakkhiṇā-visuddhiyo → Cp. A. IV. 78, vol. ii. 80. M. iii. 256. (pts note)“Four purifications of offerings: Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
atthāvuso → atth āvuso (pts)Friends, there is the offering purified by the donor but not by the recipient. Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
atthāvuso → atth āvuso (pts)There is the offering purified by the recipient but not by the donor. Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
atthāvuso → atth āvuso (pts) | neva → n eva (pts)There is the offering purified neither by the donor nor by the recipient. Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
atthāvuso → atth āvuso (pts) | ceva → eva (pts)There is the offering purified both by the donor & by the recipient.

Cattāri saṅgahavatthūni—
saṅgaha-vatthūni → Cp. A. IV. 32, vol. ii. 32. (pts note)“Four grounds for the bonds of fellowship: dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
peyyavajjaṁ → piyavajjaṁ (sya-all, km, mr) | peyyavajjaṁ → piyavajjaṁ (bj: syā, kām) | peyyavajjaṁ → piyavajjaṁ (cck: syā. kaṁ. ka.) | atthacariyā → attha-cariyā (pts)giving, kind words, beneficial help, consistency.

Cattāro anariyavohārā—
anariyavohārā → anariya-vohārā (pts)“Four ignoble modes of speech: musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
samphappalāpo → samphappalāpo xlii (pts) | samphappalāpo → Bmr transpose the last two; Bm pharusa-. For xli.-xlii. cp. D. i. 1. 9, vol. i. 4. (pts note) | pisuṇāvācā pharusāvācā → pisuṇā vācā pharusā vācā (bjt, th) | musāvādo pisuṇāvācā pharusāvācā → musā-vādo pisuṇā vācā pharusā vācā (pts)telling lies, divisive speech, harsh speech, idle chatter.

Cattāro ariyavohārā—
ariyavohārā → ariya-vohārā (pts)“Four noble modes of speech: musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
veramaṇī → veramaṇi (mr) | veramaṇī → vemaṇī (sya-all) | veramaṇī → veramaṇī (bj: kesuci) | veramaṇī → veramaṇi (cck: ka.) | musāvādā → musā-vādā (pts)abstaining from telling lies, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter.

Aparepi cattāro anariyavohārā—
aparepi → xliii apare pi (pts) | anariya-vohārā → For xliii.-xlvi. cp. A. IV. 247-250, vol. ii. 246; VIII. 67, 68, vol. iv. 307. (pts note)“Four more ignoble modes of speech: adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
sutavāditā → suta-vāditā (pts) | mutavāditā → muta-vāditā (pts) | viññātavāditā → viññāta-vāditā (pts)saying that what has not been seen has been seen, saying that what has not been heard has been heard, saying that what has not been sensed has been sensed, saying that what has not been cognized has been cognized.

Aparepi cattāro ariyavohārā—
aparepi → xliv apare pi (pts) | ariyavohārā → ariya-vohārā (pts)“Four more noble modes of speech: adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
assutavāditā → assuta-vāditā (pts) | amutavāditā → amuta-vāditā (pts) | aviññātavāditā → aviññāta-vāditā (pts)saying that what has not been seen has not been seen, saying that what has not been heard has not been heard, saying that what has not been sensed has not been sensed, saying that what has not been cognized has not been cognized.

Aparepi cattāro anariyavohārā—
aparepi → xlv apare pi (pts) | anariyavohārā → anariya-vohārā (pts)“Four more ignoble modes of speech: diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
assutavāditā → assuta-vāditā (pts) | amutavāditā → amuta-vāditā (pts) | aviññātavāditā → aviññāta-vāditā (pts)saying that what has been seen has not been seen, saying that what has been heard has not been heard, saying that what has been sensed has not been sensed, saying that what has been cognized has not been cognized.

Aparepi cattāro ariyavohārā—
aparepi → xlvi apare pi (pts) | ariyavohārā → ariya-vohārā (pts)“Four more noble modes of speech: diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
viññātavāditā → viññātavāditā xlvii (pts) | viññātavāditā → Cp. M. i. 29. (pts note) | sutavāditā → suta-vāditā (pts) | mutavāditā → muta-vāditā (pts)saying that what has been seen has been seen, saying that what has been heard has been heard, saying that what has been sensed has been sensed, saying that what has been cognized has been cognized.

Cattāro puggalā.
puggalā → Cp. A. IV. 198, vol. ii. 205. (pts note)“Four persons: Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
idhāvuso → idh āvuso (pts) | attantapo → attan-tapo (pts) | attaparitāpanānuyogamanuyutto → atta-paritāpanānuyogam anuyutto (pts)There is the case, friends, where a certain person torments himself and is devoted to the practice of torturing himself. Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
idhāvuso → idh āvuso (pts) | parantapo → paran-tapo (pts) | paraparitāpanānuyogamanuyutto → para-paritāpanānuyogam anuyutto (pts)There is the case where a certain person torments others and is devoted to the practice of torturing others. Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
idhāvuso → idh āvuso (pts) | attaparitāpanānuyogamanuyutto → atta-paritāpanānuyogam anuyutto (pts) | paraparitāpanānuyogamanuyutto → para-paritāpanānuyogam anuyutto (pts)There is the case where a certain person torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others. Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
idhāvuso → idha panāvuso (bj) | idhāvuso ekacco → idh āvuso ekacca (pts) | neva attantapo → n eva attan-tapo (pts) | attaparitāpanānuyogamanuyutto → attaparitāpanānuyogam anuyutto (pts) | parantapo → paran-tapo (pts) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogam anuyutto (pts)There is the case where a certain person neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
sītībhūto → sītibhūto (pts1ed, mr) | sītībhūto sukhappaṭisaṁvedī → sītibhūto sukhapaṭisaṁvedī (pts) | sītībhūto → sītibhūto (cck: ka.) | diṭṭheva → diṭṭhe va (th, pts) | anattantapo → anattan-tapo (pts) | sītībhūto sukhappaṭisaṁvedī brahmabhūtena → sīti-bhūto sukhapaṭisaṁvedī brahma-bhūtena (pts)Neither tormenting himself nor tormenting others, he dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind.45

Aparepi cattāro puggalā.
aparepi → xlviii apare pi (pts)“Four more persons: Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.
pan → Sd pana; Bmr K omit. (pts note) | idhāvuso → idh āvuso (pts) | attahitāya → atta-hitāya (pts) | parahitāya → para-hitāya idha pan (pts)There is the case, friends, where a certain person practices for his/her own benefit but not for the benefit of others. Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.
idhāvuso → idha pan āvuso (pts) | no → Sc adds ca. (pts note) | parahitāya → para-hitāya (pts) | attahitāya → atta-hitāya (pts)There is the case where a certain person practices for the benefit of others but not for his/her own benefit. Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.
pan → Bmr K omit. (pts note) | idhāvuso → idh āvuso (pts) | neva attahitāya → n eva atta-hitāya (pts) | parahitāya → para-hitāya idha pan (pts)There is the case where a certain person practices neither for his/her own benefit nor for the benefit of others. Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
idhāvuso → idha pan āvuso (pts) | attahitāya ceva → atta-hitāya eva (pts) | parahitāya → para-hitāya (pts)There is the case where a certain person practices both for his/her own benefit & for the benefit of others.46

Aparepi cattāro puggalā—
aparepi → xlix apare pi (pts)“Four more persons: tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
tama-parāyano → Sum: Tamam eva paraṁ ayanaṁ gati assāti tamaparāyano. Cp. A. IV. 85, vol. ii. 85. S. i. 93. (pts note) | tamo tamaparāyano tamo jotiparāyano joti tamaparāyano joti jotiparāyano → tamotamaparāyano tamojotiparāyano jotitamaparāyano jotijotiparāyano (bjt) | jotiparāyano → joti-parāyano (pts)one in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.

Aparepi cattāro puggalā—
aparepi → apare pi (pts)“Four more persons: samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
samaṇesu → (pts) | Samaṇa-m-acalo → Sum: Ma-kāro pada-sandhi-mattaṁ. Cp. A. IV. 87.1, vol. ii. 86. (pts note)the unshakeable contemplative, the white-lotus contemplative, the red-lotus contemplative, the most refined contemplative among contemplatives.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;
sammāsambuddhena → sammā-sambuddhena (pts) | sammadakkhātā → sammad-akkhātā (pts)“These, friends, are the four dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
saṅgāyitabbaṁ → saṅgāyitabbaṁ na vivaditabbaṁ (pts) | sabbeheva → sabbeh eva (pts) | devamanussānaṁ → deva-manussānaṁ paṭhamaka bhāṇavāraṁ niṭṭhitaṁ (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.

Paṭhamabhāṇavāro niṭṭhito.
paṭhamabhāṇavāro niṭṭhito → pañcataṁ (bjt) | paṭhamabhāṇavāro niṭṭhito → saṅgītiyacatukkaṁ niṭṭhitaṁ (th)

5. PañcakaFives

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.
sammāsambuddhena → sammā-sambuddhena (pts)“There are, friends, five dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
saṅgāyitabbaṁ → saṅgāyitabbaṁ na vivaditabbaṁ (pts) | pe → spelled out in full (bjt) | sabbeheva → sabbeh eva (pts) | devamanussānaṁ → deva-manussānaṁ (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings. Katame pañca?“Which five dhammas?

Pañcakkhandhā.
kkhandhā → Cp. A. IV. 200. 9, vol. ii. 214; vol. iv. 147. (pts note) | pañcakkhandhā → pañca kkhandhā (pts)“Five aggregates: Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
rūpakkhandho → rūpa-kkhandho (pts) | saññākkhandho saṅkhārakkhandho → saññā-kkhandho saṁkhāra-kkhandho (pts)the form aggregate, the feeling aggregate, the perception aggregate, the fabrication aggregate, the consciousness aggregate.

Pañcupādānakkhandhā.
Pañcūpādāna-kkhandhā → Cp. infra., xxxiv. 1. 6, iii. A. IV. 41. 5, vol. ii. 45; 90.3, vol. ii. 90; IX. 66, vol. iv. 458; X. 60. 4, vol. v. 109. M. i. 144. (pts note)“Five clinging-aggregates: Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
rūpupādānakkhandho → rūpūpādānakkhandhe (bj: machasaṁ) | Rūpupādānakkhandho → rūpūpādānakkhandho (sī. syā. kaṁ. pī.) evamitaresupi (cck note) | saṅkhārupādānakkhandho → saṁkhārupādānakkhandho (bjt)the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate.49

Pañca kāmaguṇā.
kāma-guṇā → Cp. A. VI. 63. 3, vol. iii. 411; IX. 34. 3, vol. iv. 415; 38. 6, ibid. 430; 42. 2, ibid. 449; 65, ibid. 458. M. i. 85, 92, 144, 173, 454, 504; ii. 42; iii. 114. (pts note)“Five strings of sensuality: Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,
rajanīyā → So Sdt Bm; Sc rajanīyyā; Br K rajaniyā. (pts note) | kāmūpasañhitā → kāmūpasaṁhitā (bjt) | cakkhuviññeyyā → cakkhu-viññeyyā (pts) | piyarūpā kāmūpasañhitā → piya-rūpā kāmūpasaṁhitā (pts)forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; sotaviññeyyā saddā …sounds cognizable via the ear… ghānaviññeyyā gandhā …
ghānaviññeyyā → ghāna-viññeyyā (pts)aromas cognizable via the nose… jivhāviññeyyā rasā …
jivhāviññeyyā → jivhā-viññeyyā (pts)flavors cognizable via the tongue… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
kāmūpasañhitā → kāmūpasaṁhitā (bjt) | rajanīyā → rajaniyā (th) | kāyaviññeyyā → kāya-viññeyyā (pts) | piyarūpā kāmūpasañhitā → piya-rūpā kāmūpasaṁhitā (pts)tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire.

Pañca gatiyo—
gatiyo → Cp. A. IX. 67, vol. iv. 459. M. i. 73. S. v. 474-477. (pts note)“Five (post-mortem) destinations: nirayo, tiracchānayoni, pettivisayo, manussā, devā.
pettivisayo → Sd visayā. (pts note) | manussā → Sc manusso. (pts note) | tiracchānayoni → tiracchāna-yoni (pts)hell, the animal womb, the realm of hungry ghosts, human beings, devas.

Pañca macchariyāni—
macchariyāni → Cp. A. IX. 69, vol. iv. 459. (pts note)“Five forms of stinginess: āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.stinginess as to one’s monastery (lodgings), stinginess as to one’s family (of supporters), stinginess as to one’s gains, stinginess as to one’s status, and stinginess as to the Dhamma.50

Pañca nīvaraṇāni—
nīvaraṇāni → Cp. D. ii. 68, vol. i. 71; xiii. 30, vol. i. 246; xxii. 13, vol. ii. 300; xxv. 16, ante, p. 49; xxxiv. 1. 6, (iv) infra. Cp. A. I. 2, vol. i. 3; III. 57, ibid. 161, and onwards. S. v. 60, 64, 84, 85, and onwards. (pts note)“Five hindrances: kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
byāpādanīvaraṇaṁ thinamiddhanīvaraṇaṁ → vyāpādanīvaraṇaṁ thīnamiddhanīvaraṇaṁ (pts)the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth & drowsiness, the hindrance of restlessness & anxiety, the hindrance of uncertainty.

Pañca orambhāgiyāni saṁyojanāni—
pañca orambhāgiyāni → pañcorambhāgiyāni (bj) | saṁyojanāni → Cp. D. xvi. 7, vol. ii. 92, 93; xix. 62, vol. ii. 252. A. IX. 67, vol. iv. 459; X. 13, vol. v. 17. S. iii. 56, 130; v. 69, 177, 178, and onwards. (pts note) | saṁyojanāni → saññojanāni (my, th) | pañca orambhāgiyāni → pañc oram-bhāgiyāni (pts)“Five lower fetters: sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
sīlabbataparāmāso → sīlabbata-parāmāso (pts) | byāpādo → vyāpādo (pts)self-identification views, uncertainty, grasping at habits & practices, sensual desire, ill will.

Pañca uddhambhāgiyāni saṁyojanāni—
pañca uddhambhāgiyāni → pañcuddhambhāgiyāni (bj) | pañca uddhambhāgiyāni saṁyojanāni → pañcuddhambhāgiyāni saññojanāni (sya-all) | saṁyojanāni → Cp. A. IX. 70, vol. iv. 460; X. 13, vol. v. 17. S. v. 191, 192, 241-243, and onwards. (pts note) | pañca uddhambhāgiyāni → pañc uddham-bhāgiyāni (pts)“Five higher fetters: rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
arūparāgo → arūpa-rāgo (pts)passion for form, passion for what is formless, conceit, restlessness, ignorance.

Pañca sikkhāpadāni—
sikkhāpadāni → Cp. A. V. 179. 3, vol. iii. 212. S. ii. 167. (pts note)“Five training rules: pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
kāmesumicchācārā → kāmesu micchācārā (bjt, th, pts) | surāmerayamajjappamādaṭṭhānā → surāmerayamajjapamādaṭṭhānā (bjt, th) | musāvādā → musā-vādā (pts) | surāmerayamajjappamādaṭṭhānā → surā-meraya-majja-pamādaṭṭhānā (pts)refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from telling lies, refraining from distilled & fermented drinks that cause heedlessness.

Pañca abhabbaṭṭhānāni.
abhabba-ṭṭhānāni → Cp. D. xxix. 26, ante, p. 133. (pts note)“Five impossibilities: Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
ādiyituṁ → ādātuṁ (sya-all, km, pts1ed) | āgārikabhūto → āgāriyakabhūto (bj); agāriyabhūto xi (pts) | theyyasaṅkhātaṁ ādiyituṁ → theyyasaṁkhātaṁādātuṁ (pts) | ādiyituṁ → ādātuṁ (cck: syā. kaṁ. pī.) | sañcicca → saṁcicca (bjt) | theyyasaṅkhātaṁ ādiyituṁ → theyya-saṁkhātaṁādātuṁ (pts) | sampajānamusā → sampajāna-musā (pts) | sannidhikārakaṁ → sannidhi-kārakaṁ (pts) | seyyathāpi → seyyathā pi (pts) | āgārikabhūto → agāriya-bhūto (pts)It is impossible, friends, for a monk whose effluents are ended to intentionally deprive a living being of life. It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. It is impossible for a monk whose effluents are ended to engage in sexual intercourse. It is impossible for a monk whose effluents are ended to tell a conscious lie. It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder.

Pañca byasanāni—
vyasanāni → Bmr K byasanāni. Cp. A. V. 130, vol. iii. 147. (pts note) | byasanāni → vyasanāni ñāti-vyasanaṁ bhoga-vyasanaṁ roga (pts)“Five kinds of loss: ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.loss of relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in terms of views. Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
upapajjanti sīlabyasanahetu → uppajjanti sīlavyasana hetu (pts) | āvuso → So Bmr K; SS tenāvuso. Sum points to a reading ten'; eva; Sum Scd ten'; eva pan'; āvuso; Sum Br ten'; eva n'; āvuso. (pts note) | uppajjanti → So SS; Bmr K upapajjanti. (pts note) | paraṁ maraṇā → parammaraṇā (bjt) | ñātibyasanahetu → ñāti-vyasana-hetu (pts) | bhogabyasanahetu → bhoga-vyasana-hetu (pts) | rogabyasanahetu → roga-vyasana-hetu (pts) | paraṁ → param (pts)Friends, it’s not by reason of loss of relatives, loss of wealth, or loss through disease that beings—with the break-up of the body, after death—reappear in a plane of deprivation, a bad destination, a lower realm, hell. Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
paraṁ maraṇā → parammaraṇā (bjt) | sīlabyasanahetu → hetu (pts) | diṭṭhibyasanahetu → diṭṭhi-vyasana-hetu (pts) | paraṁ → param (pts)It’s by reason of loss in terms of virtue and loss in terms of views that beings—with the break-up of the body, after death—reappear in a plane of deprivation, a bad destination, a lower realm, hell.

Pañca sampadā—
sampadā → Cp. A. V. 130, vol. iii. 147. (pts note)“Five ways of being consummate: ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.
āvuso → As above. Sum reads ten'; eva n'; āvuso. (pts note)being consummate in terms of relatives, being consummate in terms of wealth, being consummate in terms of freedom from disease, being consummate in terms of virtue, being consummate in terms of views. Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
upapajjanti → uppajjanti (pts) | paraṁ maraṇā → parammaraṇā (bjt) | paraṁ → param (pts)Friends, it’s not by reason of being consummate in terms of relatives, being consummate in terms of wealth, or being consummate in terms of freedom from disease that beings—with the break-up of the body, after death—reappear in a good destination, a heavenly world. Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
upapajjanti → upapajjanti xiii (pts) | paraṁ maraṇā → parammaraṇā (bjt) | sīlasampadāhetu → sīla-sampadā-hetu (pts) | diṭṭhisampadāhetu → diṭṭhi-sampadā-hetu (pts) | paraṁ → param (pts)It’s by reason of being consummate in virtue and being consummate in views that beings—with the break-up of the body, after death—reappear in a good destination, a heavenly world.

Pañca ādīnavā dussīlassa sīlavipattiyā.
ādīnavā → Bmr ādinavā. For xiii. and xiv. cp. D. xvi. 1. 23, 24, vol. ii. 85, 86. A. V. 213, vol. iii. 252, 253. (pts note) | sīlavipattiyā → sīla-vipattiyā (pts)“Five drawbacks coming from an unvirtuous person’s defect in virtue: Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,
idhāvuso → idh āvuso (pts) | sīlavipanno → sīla-vipanno (pts) | bhogajāniṁ → bhoga-jāniṁ (pts)There is the case, friends, where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes the loss/confiscation of great wealth. ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
sīlavipattiyā → sīla-vipattiyā (pts)This is the first drawback coming from an unvirtuous person’s defect in virtue. Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,
sīlavipannassa → vipannassa (pts) | caparaṁ → ca paraṁ (pts) | kittisaddo → kitti-saddo (pts)“And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
sīlavipattiyā → sīla-vipattiyā (pts)This is the second drawback coming from an unvirtuous person’s defect in virtue. Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,
maṅkubhūto → maṅkobhūto (pts) | yaññadeva → yaṁ yadeva (th) | caparaṁ → ca paraṁ (pts) | sīlavipanno yaññadeva → sīla-vipanno yaṁ yad eva (pts) | upasaṅkamati → upasaṁkamati (pts) | khattiyaparisaṁ → khattiya-parisaṁ (pts) | brāhmaṇaparisaṁ → brāhmaṇa-parisaṁ (pts) | gahapatiparisaṁ → gahapati-parisaṁ (pts) | samaṇaparisaṁ → samaṇa-parisaṁ (pts) | upasaṅkamati maṅkubhūto → upasaṁkamati maṅko-bhūto (pts)“And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether of noble warriors, brahmans, householders, or contemplatives—he/she does so abashed & without confidence. ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.This is the third drawback coming from an unvirtuous person’s defect in virtue. Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,
karoti → kāroti (pts) | caparaṁ → ca paraṁ (pts) | sīlavipanno → sīla-vipanno (pts)“And further, the unvirtuous person, defective in virtue, dies confused. ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
sīlavipattiyā → sīla-vipattiyā (pts)This is the fourth drawback coming from an unvirtuous person’s defect in virtue. Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
upapajjati → uppajjati (pts) | paraṁ maraṇā → parammaraṇā (bjt) | caparaṁ → ca paraṁ (pts) | paraṁ → param (pts)“And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
sīlavipattiyā → sīla-vipattiyā (pts)This is the fifth drawback coming from an unvirtuous person’s defect in virtue.

Pañca ānisaṁsā sīlavato sīlasampadāya.
sīlasampadāya → sīla-sampadāya (pts)“Five rewards coming from a virtuous person’s consummation in virtue: Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,
mahantaṁ → mahatiṁ (pts) | idhāvuso → idh āvuso (pts) | sīlasampanno → sīla-sampanno (pts) | mahantaṁ bhogakkhandhaṁ → mahatiṁ bhoga-kkhandhaṁ (pts)There is the case, friends, where a virtuous person, consummate in virtue, by reason of heedfulness acquires a great mass of wealth. ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
sīlasampadāya → sīla-sampadāya (pts)This is the first reward coming from a virtuous person’s consummation in virtue. Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,
caparaṁ → ca paraṁ (pts) | sīlasampannassa → sīla-sampannassa (pts) | kittisaddo → kitti-saddo (pts)“And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
sīlasampadāya → sīla-sampadāya (pts)This is the second reward coming from a virtuous person’s consummation in virtue. Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,
yaññadeva → yaṁ yadeva (th) | caparaṁ → ca paraṁ (pts) | sīlasampanno yaññadeva → sīla-sampanno yaṁ yad eva (pts) | upasaṅkamati → upasaṁkamati (pts) | khattiyaparisaṁ → khattiya-parisaṁ (pts) | brāhmaṇaparisaṁ → brāhmaṇa parisaṁ (pts) | gahapatiparisaṁ → gahapati-parisaṁ (pts) | samaṇaparisaṁ → samaṇa-parisaṁ (pts) | upasaṅkamati amaṅkubhūto → upasaṁkamati amaṅku-bhūto (pts)“And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether of noble warriors, brahmans, householders, or contemplatives—he/she does so unabashed & with confidence . ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
sīlasampadāya → sīla-sampadāya (pts)This is the third reward coming from a virtuous person’s consummation in virtue. Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,
caparaṁ → ca paraṁ (pts) | sīlasampanno → sīla-sampanno (pts)“And further, the virtuous person, consummate in virtue, dies unconfused. ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
sīlasampadāya → sīla-sampadāya (pts)This is the fourth reward coming from a virtuous person’s consummation in virtue. Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
upapajjati → uppajjati (pts) | paraṁ maraṇā → parammaraṇā (bjt) | caparaṁ → ca paraṁ (pts) | sīlasampanno → sīla-sampanno (pts) | paraṁ → param (pts)“And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
sīlasampadāya → sīla-sampadāya (pts)This is the fifth reward coming from a virtuous person’s consummation in virtue.

Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
Codakena → Cp. A. V. 167. 1, 2, vol. iii. 196. (pts note) | codetukāmena → codetu-kāmena (pts)“Friends, a monk making an accusation, when wanting to accuse another, may accuse the other after having established five qualities within himself: Kālena vakkhāmi no akālena,‘I will speak at the right time, not at the wrong time. bhūtena vakkhāmi no abhūtena,I will say what is factual, not what is not factual. saṇhena vakkhāmi no pharusena,I will speak gently, and not harshly. atthasaṁhitena vakkhāmi no anatthasaṁhitena,
atthasaṁhitena → atthasañhitena (th) | anatthasaṁhitena → anatthasañhitena (th) | atthasaṁhitena → attha-saṁhitena (pts) | anatthasaṁhitena → anattha-saṁhitena (pts)I will say what is connected with the goal [or: mettacittena vakkhāmi no dosantarenāti.
mettacittena → mettācittena (katthaci) | mettacittena → mettācittena (bj: kesuci) | mettacittena → mettācittena (cck: katthaci) | dosantarenāti → dosantarenā ti (bjt) | mettacittena → metta-cittena (pts)the matter at hand], not what is unconnected to the goal [or: the matter at hand]. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
codetukāmena → codetu-kāmena (pts)I will speak with an attitude of goodwill, and not with inner aversion.’ A monk making an accusation, wanting to accuse another, may accuse the other after having established these five qualities within himself.

Pañca padhāniyaṅgāni.
padhāniyaṅgāni → Cp. A. V. 53, vol. iii. 65. M. ii. 95, 128. (pts note)“Five factors for exertion: Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
bodhiṁ itipi → bhodhiṁ iti pi (pts) | idhāvuso → idh āvuso (pts)There is the case, friends, where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
itipi → iti pi (pts) | sammāsambuddho vijjācaraṇasampanno → sammā-sambuddho vijjā-caraṇa-sampanno (pts) | lokavidū → loka-vidū (pts) | purisadammasārathi → purisa-damma-sārathi (pts) | bhagavāti → bhagavā ti (pts)‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
Appābādho → Cp. D. xxx. 2. 8, ante, p. 166. (pts note) | samavepākiniyā → sama-vepākiniyā (pts) | padhānakkhamāya → padhāna-kkhamāya (pts)“He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion. Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
asaṭho → asatho (pts) | āvikattā → K āvikatā. (pts note) | viññūsu → So SS Bmr; K viññū (but viññūsu in D. xxxiv. 1. 6). (pts note) | sabrahmacārīsu → So Bmr K; Sc brahmacarisu; Sdt sabrahmacārisu. (pts note)“He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
pahānāya → K pahānāyasu. (pts note) | āraddhavīriyo → āraddhaviriyo (bjt, th) | āraddhavīriyo → āraddha-viriyo (pts) | daḷhaparakkamo anikkhittadhuro → daḷha-parakkamo anikkhitta-dhuro (pts)“He keeps his persistence aroused for abandoning unskillful qualities & taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
udayatthagāminiyā → uḍayatthagāminiyā (pts) | sammādukkhakkhayagāminiyā → sammādukkhakkhayagāminiyā xvii (pts) | udayatthagāminiyā → uḍayattha-gāminiyā (pts) | sammādukkhakkhayagāminiyā → sammā-dukkha-kkhaya-gāminiyā (pts)“He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress.

Pañca suddhāvāsā—“Five Pure Abodes: avihā, atappā, sudassā, sudassī, akaniṭṭhā.
akaniṭṭhā → akaniṭṭhā xviii (pts) | Akaniṭṭhā → Cp. D. xiv. 3. 31, vol. ii. 52. M. iii. 103. (pts note)Aviha (Not Falling Away), Atappa (Untroubled), Sudassa (Good-looking), Sudassī (Clear-seeing), Akaniṭṭha (Peerless).

Pañca anāgāmino—“Five non-returners: antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
Antarā-parinibbāyī → Cp. A. III. 86. 3, vol. ii. 233; VII. 16. 4, 17. 4, vol. iv. 14, 15, cp. 146, 380; X. 63. 3, vol. v. 120. S. v. 70. 201, 204, 237, 285, 314, 378. (pts note) | asaṅkhāraparinibbāyī sasaṅkhāraparinibbāyī uddhaṁsotoakaniṭṭhagāmī → asaṁkhāraparinibbāyī sasaṁkhāraparinibbāyī uddhaṁsoto akaniṭṭhagāmī (bjt) | uddhaṁsotoakaniṭṭhagāmī → uddhaṁsoto akaniṭṭhagāmī (th)one unbound in between, one unbound on arrival, one unbound without fabrication (of exertion), one unbound with fabrication (of exertion), one going upstream to the Peerless.

Pañca cetokhilā.
cetokhilā → cetokhīlā (sya-all) | ceto-khilā → K -khīlā, and onwards. In xxxiv. 1.6 (v) infra Bm has khīlā also, but not Br. A. V. 205, vol. iii. 248; IX. 71, vol. iv. 460; X. 14, vol. v. 17. M. i. 101. (pts note)“Five mental blockages: Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
idhāvuso → idh āvuso (pts)There is the case, friends, where a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him. 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.
cetokhilo → cetokhīlo (sya-all)When a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, that is the first mental blockage. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…
caparaṁ → ca paraṁ (pts)“There is the case where a monk is doubtful, uncertain, indecisive about the Dhamma… saṅghe kaṅkhati vicikicchati …
vicikicchati → (sya-all) | saṅghe → saṁghe (ms2005, pts)about the Saṅgha… sikkhāya kaṅkhati vicikicchati …
vicikicchati → -1 Sc omits; Sd sikkhativicikicchati. (pts note)about the training… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
khilajāto → khīlajāto (bj, sya-all) | āhatacitto khilajāto → āhata-citto khila-jāto (pts)“There is the case where a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile. Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.
khilajāto → khīlajāto (bj, sya-all) | cetokhilo → cetokhīlo (sya-all) | padhānāya → So SS; Bmr K insert yassa cittam . . . padhānāya. (pts note) | āhatacitto khilajāto → āhata-citto khila-jāto (pts) | cetokhilo → ceto-khilo (pts)When a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, that is the fifth mental blockage.

Pañca cetasovinibandhā.
vinibandhā → So Sc Br K Sum; Sd vinikaṇḍā; St Bm vinibaddhā. Cp. A. IX. 72, vol. iv. 461. M. i. 101. (pts note) | cetasovinibandhā → cetaso vinibandhā (bjt, th, pts)“Five bondages of awareness: Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
avītarāgo → avigatarāgo (sya-all) | kāmesu avītarāgo → kāme avigatarāgo (pts) | kāme → So SS Sum; Bmr K kāmesu; and below. (pts note) | avigatacchando → avigatachando (bjt)There is the case, friends, where a monk is not free of passion, desire, love, thirst, fever, or craving for sensual pleasures. Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
avītarāgo → avigatarāgo (sya-all) | kāmesu avītarāgo → kāme avigatarāgo (pts) | avigatacchando → avigatachando (bjt) | kāmesu avītarāgo → kāme avigata-rāgo (pts) | avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho → avigata-chando avigata-pemo avigata-pipāso avigata-pariḷāho avigata-taṇho (pts)When a monk is not free of passion, desire, love, thirst, fever, or craving for sensual pleasures, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, Ayaṁ paṭhamo cetaso vinibandho.that is the first bondage of awareness. Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…
avītarāgo → avigatarāgo (bj, pts) | + → saṅkhittaṁ (th) | caparaṁ → ca paraṁ (pts) | avītarāgo → avigata-rāgo (pts) | + → ayaṁ dutiyo cetaso vinibandho (pts)“And further, there is the case where a monk is not free of passion, desire, love, thirst, fever, or craving for the body… rūpe avītarāgo hoti …pe…
avītarāgo → avigatarāgo (bj, pts) | + → saṅkhittaṁ (th) | avītarāgo → avigata-rāgo (pts)for forms… puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
udarāvadehakaṁ → udarāvabhedakaṁ (bj) | puna caparaṁ āvuso bhikkhu → ayaṁ tatiyo cetaso vinibandho (pts) | passasukhaṁ → phassasukhaṁ (pts) | viharati → The sequel to this clause is understood. The formula of enumeration seems accidentally omitted: ayaṁ catuttho cetaso vinibandho. (pts note) | seyyasukhaṁ passasukhaṁ → seyya-sukhaṁ phassa-sukhaṁ (pts)“And further, there is the case where a monk, having eaten as much as his belly will hold, remains committed to the pleasure of lying down, the pleasure of contact, the pleasure of drowsiness… puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
paṇidhāya → panidhāya (pts) | vā → (pts) | deva-nikāyaṁ → Sdt omit puna . . . āvuso; Sd aññatarā devanikāya; St devanikāya. (pts note) | vā → So SS; Bmr K sīlena vā vatena vā. (pts note) | caparaṁ → ca paraṁ (pts) | devanikāyaṁ paṇidhāya → deva-nikāyaṁ panidhāya (pts) | imināhaṁ → iminā haṁ vatena vā (pts) | vāti → vā ti (pts)“And further, there is the case where a monk practices the holy life intent on being born in one or another of the deva hosts, (thinking,) ‘By this virtue or practice or abstinence or holy life I will be a deva of one sort or another.’ Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
vāti → vā ti (bjt, pts) | devanikāyaṁ paṇidhāya → deva-nikāyaṁ panidhāya (pts) | imināhaṁ → iminā haṁ (pts)When a monk practices the holy life intent on being born in one or another of the deva hosts, (thinking,) ‘By this virtue or practice or abstinence or holy life I will be a deva of one sort or another,’ then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, Ayaṁ pañcamo cetaso vinibandho.that is the fifth bondage of awareness.

Pañcindriyāni—
pañcindriyāni → xxi pañc indriyāni (pts)“Five faculties: cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
Cakkhundriyaṁ → Cp. M. i. 295 (cp. 9). S. iv. 168-9. (pts note)the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.

Aparānipi pañcindriyāni—
pi → SS omit. (pts note) | aparānipi pañcindriyāni → aparāni pi pañc indriyāni (pts)“Five more faculties: sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
Sukhindriyaṁ → Cp. S. v. 207 ff. (pts note) | upekhindriyaṁ → So Sc; Sd Bmr K upekkh-; St upekh- corrected to upekkh-. (pts note)the faculty of pleasure, the faculty of pain, the faculty of happiness, the faculty of distress, the faculty of equanimity.52

Aparānipi pañcindriyāni—
aparānipi pañcindriyāni → aparāni pi pañc indriyāni (pts)“Five more faculties: saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Saddhindriyaṁ → Cp. A. I. 20. 22, vol. i. 39; III. 152, ibid. 297; IV. 162. 2, vol. ii. 149; vol. iii. 277, 282. (pts note) | vīriyindriyaṁ → viriyindriyaṁ (bjt, th, pts)the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.53

Pañca nissaraṇiyā dhātuyo.
nissaraṇiyā → nissāraṇīyā (sya-all, pts) | nissaraṇiyā → nissāraṇiyā (bj: PTS, syā, kām) | nissaraṇiyā → nissāraṇīyā (sī. syā. kaṁ. pī.) ṭīkā oloketabbā (cck note) | nissāraṇīyā → Bm nissaraṇīyā; Br nissaraṇiyā; Sum nissāraṇiyā. Cp. below, 2.2 (xiv) and xxxiv. 1.4 (vii). A. V. 200, vol. iii. 4 (vii). A. V. 200, vol. iii. 245. (pts note)“Five properties leading to escape: Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
na pasīdati na → nappasīdati (bj) | kāmesu → Bmr kāme. (pts note) | nappasīdati → So Scd Sum-Sd; St na sampasīdati; Bmr K Sum-Sc-Br na pasīdati. (pts note) | idhāvuso → idh āvuso (pts)There is the case, friends, where the mind of a monk, when attending to sensuality, doesn’t leap up at sensuality, doesn’t grow confident, steadfast, or released in sensuality. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
panassa → pan assa (pts)But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from sensuality, Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
vighātā pariḷāhā → vighātapariḷāhā (sya-all, km) | pariḷāhā → vighāta pariḷāhā (bj: syā, kām) | pariḷāhā → vighātapariḷāhā (cck: syā. kaṁ.) | kāmapaccayā → kāma-paccayā (pts)then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
idamakkhātaṁ → idam akkhātaṁ (pts)This is expounded as the escape from sensuality.

Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
+ → nappasīdati (bjt, pts) | caparaṁ → ca paraṁ (pts) | byāpādaṁ → vyāpādaṁ (pts) | byāpāde → vyāpāde (pts)“And further, there is the case where the mind of a monk, when attending to ill will, doesn’t leap up at ill will, doesn’t grow confident, steadfast, or released in ill will. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
abyāpādaṁ → avyāpādaṁ (pts) | panassa → pan assa (pts) | abyāpāde → avyāpāde (pts)But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.
byāpādena → vyāpādena (pts)When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from ill will, Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
vighātā pariḷāhā → vighātapariḷāhā (sya-all) | byāpādapaccayā → vyāpāda-paccayā (pts)then whatever effluents, torments, & fevers there are that arise in dependence on ill will, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ byāpādassa nissaraṇaṁ.
idamakkhātaṁ byāpādassa → idam akkhātaṁ vyāpādassa (pts)This is expounded as the escape from ill will.

Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
+ → nappasīdati (bjt, pts) | caparaṁ → ca paraṁ (pts)“And further, there is the case where the mind of a monk, when attending to harmfulness, doesn’t leap up at harmfulness, doesn’t grow confident, steadfast, or released in harmfulness. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
panassa → pan assa (pts)But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from harmfulness, Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
vihesāpaccayā → vihesapaccayā (sya-all) | vighātā pariḷāhā → vighātapariḷāhā (sya-all) | vihesāpaccayā → vihesāppaccayā (bjt) | vihesāpaccayā → vihesā-paccayā (pts)then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ vihesāya nissaraṇaṁ.
idamakkhātaṁ → idam akkhātaṁ (pts)This is expounded as the escape from harmfulness.

Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
rūpe → rūpaṁ (pts) | rūpaṁ → So Sct; Sd rūpa; Bmr K rūpe. (pts note) | + → nappasīdati (bjt, pts) | caparaṁ → ca paraṁ (pts)“And further, there is the case where the mind of a monk, when attending to forms, doesn’t leap up at forms, doesn’t grow confident, steadfast, or released in forms. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
arūpe → arūpesu (pts) | arūpesu → So Scd; St arūposu; Bmr K arūpe. (pts note) | santiṭṭhati → saṁtiṭṭhati (bjt) | panassa → pan assa (pts)But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.
taṁ → tam (pts) | suvuṭṭhitaṁ → suvuṭṭhitam (pts)When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from forms, Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
vighātā pariḷāhā → vighātapariḷāhā (sya-all) | rūpapaccayā → rūpappaccayā (bjt)then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
idamakkhātaṁ → idam akkhātaṁ (pts)This is expounded as the escape from forms.

Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
+ → nappasīdati (bjt, pts) | caparaṁ → ca paraṁ (pts)“And further, there is the case where the mind of a monk, when attending to self-identification, doesn’t leap up at self-identification, doesn’t grow confident, steadfast, or released in self-identification. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
sakkāyanirodhe → sakkāyanirodhaṁ (sya-all) | sakkāyanirodhaṁ → sakkāya-nirodhaṁ (pts) | panassa → pan assa (pts) | sakkāyanirodhe → sakkāya-nirodhe (pts)But when attending to the cessation of self-identification, his mind leaps up at the cessation of self-identification, grows confident, steadfast, & released in the cessation of self-identification. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from self-identification, Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
vighātā pariḷāhā → vighātapariḷāhā (sya-all) | sakkāyapaccayā → sakkāya-paccayā (pts)then whatever effluents, torments, & fevers there are that arise in dependence on self-identification, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
idamakkhātaṁ sakkāyassa nissaraṇaṁ → idam akkhātaṁ sakkāyanissaraṇaṁ (pts)This is expounded as the escape from self-identification.

Pañca vimuttāyatanāni.
vimuttāyatanāni → Cp. infra, xxxiv. 1.6 (ix). A. V. 26, vol. iii. 21. (pts note)“Five openings to release: Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
garuṭṭhāniyo → garuṭṭhāniko (bj, pts) | garuṭṭhāniko → K garuṭṭhāniyo, and below. (pts note) | idhāvuso → idh āvuso (pts)“There is the case, friends, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
garuṭṭhāniyo → garuṭṭhāniko (bj, pts) | tathā → (pts) | atthapaṭisaṁvedī → atthappaṭisaṁvedī (bjt) | dhammapaṭisaṁvedī → dhammappaṭisaṁvedī (bjt) | atthapaṭisaṁvedī → attha-paṭisaṁvedī (pts)And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ → atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmujjaṁ (bj) | atthapaṭisaṁvedino → attha-paṭisaṁvedino (pts) | pītimanassa → pīti-manassa (pts) | passaddhakāyo → passaddha-kāyo (pts)In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ paṭhamaṁ vimuttāyatanaṁ.This is the first opening to release.

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…
garuṭṭhāniyo → garuṭṭhāniko (bj, pts) | deseti → Bmr K omit down to next api ca kho, and insert saṁkhittaṁ. (pts note) | pe → spelled out in full (bjt) | api ca → apica (th) | + → saṅkhittaṁ (th) | caparaṁ → ca paraṁ (pts) | heva → h eva (pts) | yathāsutaṁ yathāpariyattaṁ → yathā-sutaṁ yathā-pariyattaṁ (pts)“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it. And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This is the second opening to release. api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…
vitthārena → vitthārenaṁ (sya-all) | pe → spelled out in full (bjt) | api ca → apica (th)“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it. But he recites the Dhamma in detail, as he has heard it, as he has learned it. In whatever way he recites the Dhamma in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This is the third opening to release. api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…
pe → spelled out in full (bjt) | api ca → apica (th)“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it. But in his awareness he directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it; he evaluates it, & mentally examines it. In whatever way he, in his awareness, directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluates it, & mentally examines it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This is the fourth opening to release. api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
api ca khvassa → apica khvāssa (sya-all) | khvassa → kho assa (pts) | suggahitaṁ → suggahītaṁ (pts) | sūpadhāritaṁ → supadhāritaṁ (pts)“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it; nor does he, in his awareness, direct his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluate it, or mentally examine it. But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
suggahitaṁ → suggahītaṁ (pts) | sūpadhāritaṁ → supadhāritaṁ (pts) | ca → Sc inserts na. (pts note) | vā → So St; Scd ca. (pts note) | yathāsutaṁ → So St; Scd omit. (pts note) | karoti → Bmr K go on to next api ca kho. (pts note) | vā → So St; Scd omit. (pts note) | nupekkhati → Bmr go on to next api ca khvāssa; K pa. (pts note) | assa → Bmr khvassa; K khvāssa. (pts note) | suggahītaṁ → SS vary between suggahitaṁ and suggahītaṁ; Sum-Scd suggahītaṁ; Bmr sugahitaṁ; K Sum-Br suggahitaṁ. (pts note) | ca → SS add hoti. (pts note)In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
atthapaṭisaṁvedino → attha-paṭisaṁvedino (pts) | pītimanassa → pīti-manassa (pts) | passaddhakāyo → passaddha-kāyo (pts)In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ pañcamaṁ vimuttāyatanaṁ.
vimuttāyatanaṁ → vimuttāyatanaṁ xxvi (pts)This is the fifth opening to release.

Pañca vimuttiparipācanīyā saññā—
vimuttiparipācanīyā → vimuttiparipācaniyā (th) | vimuttiparipācanīyā → vimutti-paripācaniyā (pts)“Five perceptions for the maturing of release: aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Anicca-saññā → Cp. infra 2.2 (xxii), 3 (viii). A. VII. 46. 11-15, vol. iv. 51. S. iii. 155; v. 132, 345. (pts note) | dukkhasaññā → dukkha-saññā (pts) | anattasaññā pahānasaññā virāgasaññā → anatta-saññā pahāna-saññā virāga-saññā (pts)the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion.54

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
sammāsambuddhena → sammā-sambuddhena (pts) | sammadakkhātā → sammad-akkhātā (pts)“These, friends, are the five dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
sukhāya devamanussānaṁ → saṅgitiyapañcakaṁ niṭṭhitaṁ (sya-all, km) | devamanussānaṁ → devamanussānaṁ chakkaṁ (bj) | saṅgāyitabbaṁ → saṅgāyitabbaṁ na vivaditabbaṁ (pts) | devamanussānaṁ → saṅgitiyapañcakaṁ niṭṭhitaṁ (cck: syā. kaṁ.) | + → po (bjt) | + → saṅgītiyapañcakaṁ niṭṭhitaṁ (th) | sabbeheva → sabbeh eva (pts) | devamanussānaṁ → deva-manussānaṁ (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.

6. ChakkaSixes

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
sammāsambuddhena → sammā-sambuddhena (pts) | sammadakkhātā → sammad-akkhātā (pts)“There are, friends, six dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
sabbeheva → sabbeh eva (pts) | devamanussānaṁ → deva-manussānaṁ (pts)Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings. Katame cha?“Which six dhammas?

Cha ajjhattikāni āyatanāni—
āyatanāni → Cp. D. xxii. 15, vol. ii. 302; infra, xxxiv. 1.7 (iii). A. X. 60. 5, vol. v. 109. S. iv. 2, 7, 9, 11; v. 426. (pts note)“Six internal sense media: cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
cakkhāyatanaṁ → cakkhvāyatanaṁ (sya-all)the eye as a sense medium, the ear as a sense medium, the nose as a sense medium, the tongue as a sense medium, the body as a sense medium, the intellect as a sense medium.

Cha bāhirāni āyatanāni—
āyatanāni → Cp. S. iv. 2 ff., 8, 10, 12; v. 202. For (i) and (ii) cp. M. i. 61; iii. 32, 216, 272-3, 280-1. (pts note)“Six external sense media: rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.form as a sense medium, sound as a sense medium, aroma as a sense medium, flavor as a sense medium, tactile sensation as a sense medium, idea as a sense medium.

Cha viññāṇakāyā—
viññāṇa-kāyā → For the following groups see D. xxii. 19, vol. ii. 308. M. iii. 281. (pts note)“Six classes of consciousness: cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
Cakkhu-viññāṇaṁ → Cp. S. ii. 4, 251; iii. 61. For (iii-viii) cp. A. vol. iv. 147; v. 359. (pts note)eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness.

Cha phassakāyā—
phassakāyā → phassa-kāyā (pts)“Six classes of contact: cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
Cakkhu-samphasso → Cp. S. ii. 3, 251. (pts note)eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact.

Cha vedanākāyā—“Six classes of feeling: cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
vedanā → Cp. M. i. 51. S. ii. 3, 247, 251. (pts note) | cakkhusamphassajā → vedanā-kāyā cakkhu samphassajā (pts) | sotasamphassajā → sota-samphassajā (pts) | ghānasamphassajā → ghāna-samphassajā (pts) | kāyasamphassajā → kāya-samphassajā (pts)feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact.

Cha saññākāyā—
saññākāyā → saññā-kāyā (pts)“Six classes of perception: rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
Rūpa-saññā → Cp. S. ii. 247, 251; iii. 60. (pts note)perception of forms, perception of sounds, perception of aromas, perception of flavors, perception of tactile sensations, perception of ideas.

Cha sañcetanākāyā—
sañcetanākāyā → sañcetanā-kāyā (pts)“Six classes of intention: rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
dhammasañcetanā → dhammasañcetanā viii (pts) | Rūpa-sañcetanā → Cp. S. ii. 247, 251; iii. 60, 227, 230, 233. (pts note) | rūpasañcetanā saddasañcetanā gandhasañcetanā rasasañcetanā → rūpa-sañcetanā sadda-sañcetanā gandha-sañcetanā rasa-sañcetanā (pts) | dhammasañcetanā → dhamma-sañcetanā (pts)intention for forms, intention for sounds, intention for aromas, intention for flavors, intention for tactile sensations, intention for ideas.

Cha taṇhākāyā—
taṇhākāyā → taṇhā-kāyā (pts)“Six classes of craving: rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
Rūpa-taṇhā → Cp. D. xv. 7, vol. ii. 58; infra xxxiv. 1. (pts note) | rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā → rūpa-taṇhā sadda-taṇhā gandha-taṇhā rasa-taṇhā phoṭṭhabba-taṇhā (pts)craving for forms, craving for sounds, craving for aromas, craving for flavors, craving for tactile sensations, craving for ideas.

Cha agāravā.
agāravā → Cp. infra xxxiv. 1. 7 (v). For these six cp. A. VI. 40. 5, vol. iii. 340, with addition of samādhismiṁ, VII. 56. 1, vol. iv. 84. (pts note)“Six types of disrespect: Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.
paṭisanthāre → paṭisandhāre (mr) | appatisso → appatissavo (bj) | paṭisanthāre → paṭisandhāre (cck: ka.) | saṅghe → saṁghe (ms2005, pts) | idhāvuso → idh āvuso (pts)There is the case, friends, where a monk dwells without respect or deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners.

Cha gāravā.
gāravā → sagāravā (sya-all) | gāravā → So SS Bmr; K sagāravā. Cp. infra, xxxiv. 1. 7 (vi). (pts note)“Six types of respect: Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
sappatisso → sappatissavo (bj) | sagāravo → So Sdt Bmr K; Sc gāravo. 7 On (xi-xiii) cp. M. iii. 240. S. iv. 232. (pts note) | saṅghe → saṁghe (ms2005, pts) | idhāvuso → idh āvuso (pts)There is the case, friends, where a monk dwells with respect & deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners.

Cha somanassūpavicārā.
somanassūpavicārā → (lv). M. iii. 282. S. ii. 3, 234, 251. (pts note)“Six types of happiness examination: Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;
somanassaṭṭhāniyaṁ → somanassa-ṭṭhāniyaṁ (pts)On seeing a form via the eye, one examines a form that can act as the basis for happiness. sotena saddaṁ sutvā …On hearing a sound via the ear… ghānena gandhaṁ ghāyitvā …On smelling an aroma via the nose… jivhāya rasaṁ sāyitvā …On tasting a flavor via the tongue…

kāyena phoṭṭhabbaṁ phusitvā.On sensing a tactile sensation via the body… Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
somanassaṭṭhāniyaṁ → somanassa-ṭṭhāniyaṁ (pts)On cognizing an idea via the intellect, one examines an idea that can act as the basis for happiness.

Cha domanassūpavicārā.“Six types of distress examination: Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…
pe → spelled out in full (th) | domanassaṭṭhāniyaṁ → domanassa-ṭṭhāniyaṁ (pts)On seeing a form via the eye, one examines a form that can act as the basis for distress. On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
upavicarati → upavicarati xiii (pts) | domanassaṭṭhāniyaṁ → domanassa-ṭṭhāniyaṁ (pts)On cognizing an idea via the intellect, one examines an idea that can act as the basis for distress.

Cha upekkhūpavicārā.“Six types of equanimity examination: Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…
upekkhāṭṭhāniyaṁ → upekkhaṭṭhāniyaṁ (sya-all, pts) | upekkhāṭṭhāniyaṁ → upekkhāṭhāniyaṁ (cck: ka.) | pe → spelled out in full (th)On seeing a form via the eye, one examines a form that can act as the basis for equanimity. On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
upekkhāṭṭhāniyaṁ → upekhaṭṭhāniyaṁ (pts) | upekkhāṭṭhāniyaṁ → upekkhāṭaṭhānīyaṁ (bj: machasaṁ) | upekkhāṭṭhāniyaṁ → upekkhaṭṭhāniyaṁ (th) | upekkhāṭṭhāniyaṁ → upekha-ṭṭhāniyaṁ (pts)On cognizing an idea via the intellect, one examines an idea that can act as the basis for equanimity.