Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi.
Now at that time, the wanderer Uggāhamāna, son of the ascetic Muṇḍikā, was staying in Mallikā’s park, at the single-halled debating hall surrounded by a row of ebony trees, with a large assembly of wanderers, about five hundred wanderers.
Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṁ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi: “akālo kho tāva bhagavantaṁ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṁ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.
Then the builder Pañcakaṅga left Sāvatthi in the middle of the day to see the Blessed One. Then it occurred to the builder Pañcakaṅga: “It is the wrong time to see the Blessed One; the Blessed One is in retreat. And it is the wrong time to see the esteemed bhikkhus; the esteemed bhikkhus are in retreat. Why don’t I approach the wanderer Uggāhamāna, son of the ascetic Muṇḍikā, in Mallikā’s park, at the single-halled debating hall surrounded by a row of ebony trees?” Then the builder Pañcakaṅga approached the wanderer Uggāhamāna, son of the ascetic Muṇḍikā, in Mallikā’s park, at the single-halled debating hall surrounded by a row of ebony trees.
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
At that time, the wanderer Uggāhamāna, son of the ascetic Muṇḍikā, was sitting with a large assembly of wanderers who were making an uproar, a loud and great noise, engaging in various kinds of pointless talk, namely: tales of kings, thieves, and ministers; tales of armies, dangers, and battles; talk of food, drink, clothing, beds, garlands, and perfumes; talk of relatives, vehicles, villages, towns, cities, and countries; tales of women and heroes; street talk and well talk; tales of the departed; various kinds of chatter; speculation about the world and the ocean; and talk of being and non-being.
Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṁ thapatiṁ dūratova āgacchantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpesi: “appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṁ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti ayaṁ tesaṁ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṁ.
The wanderer Uggāhamāna, son of the ascetic Muṇḍikā, saw the builder Pañcakaṅga coming from afar. Seeing him, he hushed his assembly: “Quiet, sirs, do not make a sound. A disciple of the ascetic Gotama is coming, the builder Pañcakaṅga. Of the white-clothed lay disciples of the ascetic Gotama residing in Sāvatthi, this builder Pañcakaṅga is one. Those venerable ones like quiet, are disciplined in quiet, and praise quiet. Perhaps, seeing a quiet assembly, he might think to approach.” Then those wanderers fell silent.
Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho pañcakaṅgaṁ thapatiṁ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca:
Then the builder Pañcakaṅga approached the wanderer Uggāhamāna, son of the ascetic Muṇḍikā; having approached, he exchanged friendly greetings with him. After having engaged in courteous and polite conversation, he sat down to one side. Seated to one side, the wanderer Uggāhamāna, son of the ascetic Muṇḍikā, said to the builder Pañcakaṅga:
Uggāhamāna’s Claim
“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati— imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti.
“Householder, I declare that a person endowed with four qualities is accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment. What four? Here, householder, one does no wrongdoing with the body, speaks no wrong speech, intends no wrong intention, and earns no wrong livelihood. I declare that a person endowed with these four qualities is accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment.”
Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṁ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti.
Then the builder Pañcakaṅga neither delighted in nor rejected the statement of the wanderer Uggāhamāna, son of the ascetic Muṇḍikā. Neither delighting nor rejecting, he rose from his seat and left, thinking: “I will learn the meaning of this statement in the presence of the Blessed One.”
Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Then the builder Pañcakaṅga approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the builder Pañcakaṅga reported to the Blessed One the entire conversation he had had with the wanderer Uggāhamāna, son of the ascetic Muṇḍikā.
Evaṁ vutte, bhagavā pañcakaṅgaṁ thapatiṁ etadavoca: “evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṁ karissati, aññatra phanditamattā. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṁ vācaṁ bhāsissati, aññatra roditamattā. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṁ saṅkappaṁ saṅkappissati, aññatra vikūjitamattā. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṁ ājīvaṁ ājīvissati, aññatra mātuthaññā. Evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ.
When this was said, the Blessed One said to the builder Pañcakaṅga: “If that were so, builder, a young, tender infant lying on its back would be accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment, according to the words of the wanderer Uggāhamāna, son of the ascetic Muṇḍikā. For a young, tender infant lying on its back does not even have a concept of a ‘body,’ let alone doing any wrongdoing with the body, except for mere tossing about. A young, tender infant lying on its back does not even have a concept of ‘speech,’ let alone speaking wrong speech, except for mere crying. A young, tender infant lying on its back does not even have a concept of ‘intention,’ let alone intending a wrong intention, except for mere whimpering. A young, tender infant lying on its back does not even have a concept of ‘livelihood,’ let alone earning a wrong livelihood, except for taking its mother’s milk. If that were so, builder, a young, tender infant lying on its back would be accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment, according to the words of the wanderer Uggāhamāna, son of the ascetic Muṇḍikā.
Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati— imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati.
“Builder, I declare that a person endowed with four qualities is neither accomplished in the wholesome, nor possessing the highest wholesome, nor an invincible ascetic who has attained the highest attainment, but rather stands on the exact same level as a young, tender infant lying on its back. What four? Here, builder, one does no wrongdoing with the body, speaks no wrong speech, intends no wrong intention, and earns no wrong livelihood. I declare that a person endowed with these four qualities is neither accomplished in the wholesome, nor possessing the highest wholesome, nor an invincible ascetic who has attained the highest attainment, but rather stands on the exact same level as a young, tender infant lying on its back.
Dasahi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ.
Builder, I declare that a person endowed with ten qualities is accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment.
Ime akusalā sīlā; tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā sīlā; tamahaṁ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; tamahaṁ, thapati, veditabbanti vadāmi.
‘These are unwholesome ethical habits’—this, builder, I say should be understood. ‘Unwholesome ethical habits arise from this’—this, builder, I say should be understood. ‘Here unwholesome ethical habits cease without remainder’—this, builder, I say should be understood. ‘One practicing in this way is practicing for the cessation of unwholesome ethical habits’—this, builder, I say should be understood.
Ime kusalā sīlā; tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṁ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; tamahaṁ, thapati, veditabbanti vadāmi.
‘These are wholesome ethical habits’—this, builder, I say should be understood. ‘Wholesome ethical habits arise from this’—this, builder, I say should be understood. ‘Here wholesome ethical habits cease without remainder’—this, builder, I say should be understood. ‘One practicing in this way is practicing for the cessation of wholesome ethical habits’—this, builder, I say should be understood.
Ime akusalā saṅkappā; tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā; tamahaṁ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; tamahaṁ, thapati, veditabbanti vadāmi.
‘These are unwholesome intentions’—this, builder, I say should be understood. ‘Unwholesome intentions arise from this’—this, builder, I say should be understood. ‘Here unwholesome intentions cease without remainder’—this, builder, I say should be understood. ‘One practicing in this way is practicing for the cessation of unwholesome intentions’—this, builder, I say should be understood.
Ime kusalā saṅkappā; tamahaṁ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā; tamahaṁ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṁ, thapati, veditabbanti vadāmi. Evaṁ paṭipanno kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; tamahaṁ, thapati, veditabbanti vadāmi.
‘These are wholesome intentions’—this, builder, I say should be understood. ‘Wholesome intentions arise from this’—this, builder, I say should be understood. ‘Here wholesome intentions cease without remainder’—this, builder, I say should be understood. ‘One practicing in this way is practicing for the cessation of wholesome intentions’—this, builder, I say should be understood.
1. Unwholesome Ethical Habits
Katame ca, thapati, akusalā sīlā? Akusalaṁ kāyakammaṁ, akusalaṁ vacīkammaṁ, pāpako ājīvo— ime vuccanti, thapati, akusalā sīlā.
And what, builder, are unwholesome ethical habits? Unwholesome bodily action, unwholesome verbal action, and wrong livelihood. These are called unwholesome ethical habits.
Ime ca, thapati, akusalā sīlā kiṁsamuṭṭhānā? Samuṭṭhānampi nesaṁ vuttaṁ. ‘Cittasamuṭṭhānā’tissa vacanīyaṁ. Katamaṁ cittaṁ? Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. Yaṁ cittaṁ sarāgaṁ sadosaṁ samohaṁ, itosamuṭṭhānā akusalā sīlā.
And what is the arising of these unwholesome ethical habits? Their arising has also been stated. It should be said: ‘They arise from the mind.’ What mind? For the mind is manifold, various, and of diverse aspects. A mind with passion, with aversion, and with delusion—unwholesome ethical habits arise from this.
Ime ca, thapati, akusalā sīlā kuhiṁ aparisesā nirujjhanti? Nirodhopi nesaṁ vutto. Idha, thapati, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, micchājīvaṁ pahāya sammājīvena jīvitaṁ kappeti— etthete akusalā sīlā aparisesā nirujjhanti.
And where do these unwholesome ethical habits cease without remainder? Their cessation has also been stated. Here, builder, a bhikkhu, having abandoned bodily misconduct, develops good bodily conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; having abandoned wrong livelihood, earns his living by right livelihood. Here these unwholesome ethical habits cease without remainder.
Kathaṁ paṭipanno, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti?
And how is one practicing for the cessation of unwholesome ethical habits?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
1.) Here, builder, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives to prevent the arising of unarisen harmful and unwholesome qualities;
2.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities;
3.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities;
4.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development of arisen wholesome qualities.
Evaṁ paṭipanno kho, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti.
This is how one is practicing for the cessation of unwholesome ethical habits.
2. Wholesome Ethical Habits
Katame ca, thapati, kusalā sīlā? Kusalaṁ kāyakammaṁ, kusalaṁ vacīkammaṁ, ājīvaparisuddhampi kho ahaṁ, thapati, sīlasmiṁ vadāmi. Ime vuccanti, thapati, kusalā sīlā.
And what, builder, are wholesome ethical habits? Wholesome bodily action, wholesome verbal action, and I say that purity of livelihood is also included in ethical habits. These are called wholesome ethical habits.
Ime ca, thapati, kusalā sīlā kiṁsamuṭṭhānā? Samuṭṭhānampi nesaṁ vuttaṁ. ‘Cittasamuṭṭhānā’tissa vacanīyaṁ. Katamaṁ cittaṁ? Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. Yaṁ cittaṁ vītarāgaṁ vītadosaṁ vītamohaṁ, itosamuṭṭhānā kusalā sīlā.
And what is the arising of these wholesome ethical habits? Their arising has also been stated. It should be said: ‘They arise from the mind.’ What mind? For the mind is manifold, various, and of diverse aspects. A mind without passion, without aversion, and without delusion—wholesome ethical habits arise from this.
Ime ca, thapati, kusalā sīlā kuhiṁ aparisesā nirujjhanti? Nirodhopi nesaṁ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.
And where do these wholesome ethical habits cease without remainder? Their cessation has also been stated. Here, builder, a bhikkhu is virtuous but does not identify with virtue, and he discerns as it truly is the liberation of mind and liberation by wisdom where these wholesome ethical habits cease without remainder.
Kathaṁ paṭipanno ca, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti?
And how is one practicing for the cessation of wholesome ethical habits?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe…
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe…
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
1.) Here, builder, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives to prevent the arising of unarisen harmful and unwholesome qualities;
2.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities;
3.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities;
4.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development of arisen wholesome qualities.
Evaṁ paṭipanno kho, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti.
This is how one is practicing for the cessation of wholesome ethical habits.
3. Unwholesome Intentions
Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo— ime vuccanti, thapati, akusalā saṅkappā.
And what, builder, are unwholesome intentions? The intention of sensuality, the intention of ill will, and the intention of harm. These are called unwholesome intentions.
Ime ca, thapati, akusalā saṅkappā kiṁsamuṭṭhānā? Samuṭṭhānampi nesaṁ vuttaṁ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṁ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṁsāsaññā— itosamuṭṭhānā akusalā saṅkappā.
And what is the arising of these unwholesome intentions? Their arising has also been stated. It should be said: ‘They arise from perception.’ What perception? For perception is manifold, various, and of diverse aspects. The perception of sensuality, the perception of ill will, and the perception of harm—unwholesome intentions arise from this.
Ime ca, thapati, akusalā saṅkappā kuhiṁ aparisesā nirujjhanti? Nirodhopi nesaṁ vutto. Idha, thapati, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.
And where do these unwholesome intentions cease without remainder? Their cessation has also been stated. Here, builder, a bhikkhu, entirely secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. Here these unwholesome intentions cease without remainder.
Kathaṁ paṭipanno ca, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti?
And how is one practicing for the cessation of unwholesome intentions?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe…
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe…
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
1.) Here, builder, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives to prevent the arising of unarisen harmful and unwholesome qualities;
2.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities;
3.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities;
4.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development of arisen wholesome qualities.
Evaṁ paṭipanno kho, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti.
This is how one is practicing for the cessation of unwholesome intentions.
4. Wholesome Intentions
Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo— ime vuccanti, thapati, kusalā saṅkappā.
And what, builder, are wholesome intentions? The intention of renunciation, the intention of non-ill will, and the intention of harmlessness. These are called wholesome intentions.
Ime ca, thapati, kusalā saṅkappā kiṁsamuṭṭhānā? Samuṭṭhānampi nesaṁ vuttaṁ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṁ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā— itosamuṭṭhānā kusalā saṅkappā.
And what is the arising of these wholesome intentions? Their arising has also been stated. It should be said: ‘They arise from perception.’ What perception? For perception is manifold, various, and of diverse aspects. The perception of renunciation, the perception of non-ill will, and the perception of harmlessness—wholesome intentions arise from this.
Ime ca, thapati, kusalā saṅkappā kuhiṁ aparisesā nirujjhanti? Nirodhopi nesaṁ vutto. Idha, thapati, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.
And where do these wholesome intentions cease without remainder? Their cessation has also been stated. Here, builder, with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. Here these wholesome intentions cease without remainder.
Kathaṁ paṭipanno ca, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti?
And how is one practicing for the cessation of wholesome intentions?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe…
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe…
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
1.) Here, builder, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives to prevent the arising of unarisen harmful and unwholesome qualities;
2.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities;
3.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities;
4.) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development of arisen wholesome qualities.
Evaṁ paṭipanno kho, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti.
This is how one is practicing for the cessation of wholesome intentions.
The Ten Qualities of an Adept
Katamehi cāhaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ?
And endowed with what ten qualities do I declare a person to be accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment?
Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti— imehi kho ahaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti.
Here, builder, a bhikkhu is endowed with the right view of an adept, the right intention of an adept, the right speech of an adept, the right action of an adept, the right livelihood of an adept, the right effort of an adept, the right mindfulness of an adept, the right collectedness of an adept, the right knowledge of an adept, and the right liberation of an adept. I declare that a person endowed with these ten qualities is accomplished in the wholesome, possessing the highest wholesome, an invincible ascetic who has attained the highest attainment.”
Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The builder Pañcakaṅga was delighted and pleased with the Blessed One’s words.