1.11
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ. Subhanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattatī”ti.
“Bhikkhus, I do not see any other single quality that causes unarisen |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]| to arise, or arisen sensual desire to increase and expand, as |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands.”
Paṭhamaṁ.
First.
1.12
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, paṭighanimittaṁ. Paṭighanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattatī”ti.
“Bhikkhus, I do not see any other single quality that causes unarisen |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| to arise, or arisen ill will to increase and expand, as an |aversive mental image::sign of resistance, mental image which agitates or disturbs one [paṭighanimitta]|. Bhikkhus, when one does not wisely attend to the sign of resistance, unarisen ill will arises, and arisen ill will increases and expands.”
Dutiyaṁ.
Second.
1.13
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ uppajjati uppannaṁ vā thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṁ. Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṁ uppajjati uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti.
“Bhikkhus, I do not see any other single quality that causes unarisen |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]| to arise, or arisen dullness and drowsiness to increase and expand, as |dissatisfaction::dislike, discontent, aversion, boredom [arati]|, |laziness::sloth, tiredness [tandī]|, yawning, |drowsiness after eating::passing out after a meal [bhattasammada]|, and |sluggishness::stickiness, inertia [līnatta]| of mind. Bhikkhus, when the mind is sluggish, unarisen dullness and drowsiness arises, and arisen dullness and drowsiness increases and expands.”
Tatiyaṁ.
Third.
1.14
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ uppajjati uppannaṁ vā uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, cetaso avūpasamo. Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ uppajjati uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti.
“Bhikkhus, I do not see any other single quality that causes unarisen |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]| to arise, or arisen restlessness and worry to increase and expand, as an unsettled mind. Bhikkhus, when the mind is unsettled, unarisen restlessness and worry arises, and arisen restlessness and worry increases and expands.”
Catutthaṁ.
Fourth.
1.15
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti.
“Bhikkhus, I do not see any other single quality that causes unarisen doubt to arise, or arisen doubt to increase and expand, as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Bhikkhus, when one does not wisely attend, unarisen doubt arises, and arisen doubt increases and expands.”
Pañcamaṁ.
Fifth.
1.16
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṁ, bhikkhave, asubhanimittaṁ. Asubhanimittaṁ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti.
“Bhikkhus, I do not see any other single quality that prevents unarisen sensual desire from arising, or causes arisen sensual desire to be abandoned, as an |unattractive mental image::sign of the unattractive, repulsive mental image, unattractive appearance [asubhanimitta]|. Bhikkhus, when one wisely attends to the sign of the unattractive, unarisen sensual desire does not arise, and arisen sensual desire is abandoned.”
Chaṭṭhaṁ.
Sixth.
1.17
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṁ, bhikkhave, mettā cetovimutti. Mettaṁ, bhikkhave, cetovimuttiṁ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti.
“Bhikkhus, I do not see any other single quality that prevents unarisen ill will from arising, or causes arisen ill will to be abandoned, as the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [metta]|. Bhikkhus, when one wisely attends to the release of mind through loving-kindness, unarisen ill will does not arise, and arisen ill will is abandoned.”
Sattamaṁ.
Seventh.
1.18
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ nuppajjati uppannaṁ vā thinamiddhaṁ pahīyati yathayidaṁ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṁ nuppajjati uppannañca thinamiddhaṁ pahīyatī”ti.
“Bhikkhus, I do not see any other single quality that prevents unarisen dullness and drowsiness from arising, or causes arisen dullness and drowsiness to be abandoned, as |rousing of energy::initiative, first effort [ārambhadhātu]|, |principle of endurance::element of persistence, stronger effort [nikkamadhātu]|, and |continuous effort::perseverance, striving [parakkamadhātu]|. Bhikkhus, when one is energetic, unarisen dullness and drowsiness do not arise, and arisen dullness and drowsiness are abandoned.”
Aṭṭhamaṁ.
Eighth.
1.19
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ nuppajjati uppannaṁ vā uddhaccakukkuccaṁ pahīyati yathayidaṁ, bhikkhave, cetaso vūpasamo. Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ nuppajjati uppannañca uddhaccakukkuccaṁ pahīyatī”ti.
“Bhikkhus, I do not see any other single quality that prevents unarisen restlessness and worry from arising, or causes arisen restlessness and worry to be abandoned, as |settling of::calming of, subsiding of, conciliation of, peace of [vūpasama]| the mind. Bhikkhus, when the mind is settled, unarisen restlessness and worry do not arise, and arisen restlessness and worry are abandoned.”
Navamaṁ.
Ninth.
1.20
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti.
“Bhikkhus, I do not see any other single quality that prevents unarisen doubt from arising, or causes arisen doubt to be abandoned, as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Bhikkhus, when one wisely attends, unarisen doubt does not arise, and arisen doubt is abandoned.”
Dasamaṁ.
Tenth.