Khuddaka Nikāya -- Itivuttaka

Introduction

Itivuttaka – meaning

the text beginning with “thus (it was) said” – vuttaṃ hetaṃ bhagavatā vuttamarahatāti me suttaṃ (this indeed was said by the Blessed One, said by the Arahant, thus was heard by me)

Composition Style

mixture of prose and verse
verses rephrase what was said in the prose resembling the SN sagāthāvagga
- st, the verse amplifies an idea briefly mentioned in the prose st, only one verse is connected
notes:
- appears in navaṅgasatthusāsana: itivuttakaṁ
- resembles AN for following the order of ekakanipāta, dukanipāta, etc
- also found in the Chinese version but with only 3 vaggas
  - some: remaining suttas may have been added later
  - theravāda: all of them are authentic

general structure

intro: vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ (by Kujjuttarā)
- preaching place: not mentioned since they were all preched in Kosambī
  - V. Ānanda’s style: evaṁ me sutaṁ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme
- listener: “bhikkhave” in every sutta seems they were preached to an assembly including monks
  - V. Ānanda’s style: tena kho pana samayena rājā Magadho…
descriptions
verse: normally rephrasing the prose
conclusion

navaṅgasatthusāsana (extra)

suttaṃ (prose): tattha ubhatovibhhaṅga-niddesa-khandhakaparivārā suttanipāte maṅgalasutta-ratanasutta-nālakasutta-tuvaṭṭakasuttāni aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ
geyyaṃ (prose and verse): sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ
veyyākaraṇaṃ (detailed expositions): visesena saṃyuttake sakalopi sagāthāvaggo, sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ taṃ veyyākaraṇanti veditabbaṃ
gāthā (verses): dhammapadaṃ, theragāthā, therīgāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbaṁ
- includes petavatthupāḷi
udānaṃ (heartfelt exclamations): somanassañāṇamayikagāthāpaṭisaṃyuttā dvāsīti suttantā udānanti veditabbaṃ
itivuttakaṃ (quotations): vuttañhetaṃ bhagavatā”tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbaṃ
jātakaṃ (birth stories): apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbaṃ
- note: comm: 550, but we only have 547 nowadays
abbhutadhammaṃ (marvellous accounts): “cattārome, bhikkhave, acchariyā abbhutā dhammā ānande”ti (DN) -ādinayappavattā sabbepi acchariyaabbhutadhammapaṭisaṃyuttā suttantā abbhutadhammanti veditabbaṃ
vedallaṃ (analyses / question and answers): cūḷavedalla-mahāvedalla-sammādiṭṭhi-sakkapañha-saṅkhārabhājaniya-mahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ

# Of Suttas, Nipātas, And Vaggas

suttas: 112
nipātas: 4
- ekakanipāta: 27 suttas in 3 vaggas
  - 10
  - 10
  - 7
- dukanipāta: 22 suttas in 2 vaggas
  - 10
  - 12
- tikanipāta: 50 suttas in 5 vaggas with 10 suttas each
- catukkanipāta: 13 suttas in 1 vagga

mem aid: vaggas of 10 and if more than 5 is left, a new vagga is made

Transmitter, Etadagga Title, Etc

Female lay devotee Khujuttarā

she had a curved back for having mocked a pckb in the past
etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ bahussutānaṃ yadidaṃ Khujjuttarā
possessor of sekhapaṭisambhidā
declared, together with Veḷukaṇṭakī Nandamātā, as an ideal model for female lay followers
heard them from the Buddha in Kosambī, where she lived, and prached them to Queen Sāmāvatī and her 500 attendants in the royal chamber
later, Khujuttarā taught them to the bhikkhunīs who passed them to the monks (V. Ānanda)
- (:q: what about the condition that the Buddha would repeat everything to V. ānanda? some things, like this case, do not seem to be included)
- (:q: V. ānanda did not mention source in his explanation of where the 84k dhammakkhandha came from)
she introduced all the suttas with the introductory words (vuttaṁ hetaṁ bhagavatā…), which were preserved by V. Ānanda in the 1st council

Vocabulary

geyyaṁ

(nt.) √gā + eyya mixed verse; mixed prose; one of the nine kinds of suttas; lit. to be sung

abbhuta

(adj.) marvellous; extraordinary; unbelievable; astonishing

vedallaṁ

(nt.) vi + √dal + *ya questions-and-answers; catechism; one of the nine kinds of suttas; lit. to be split apart

Dukanipāta

Dutiyavagga

Sukkadhammasuttaṃ

Hiri Ottappa

Meaning

-a:
- Hiri: that which feels or by which one feels shame of what one should be ashamed of (akusala, misconduct)
  - dhsgn: shame of the commission of bad, unwholesome states
- Ottappa: that which feels or by which one feels fear of the consequences of what should be feared (akusala, misconduct)
  - dhsgn: fear of the commission of bad, unwholesome states
Abhi: lakkhaṇādi:
- definition
  - kāyaduccaritādīhi hiriyatīti hirī. lajjāyetaṃ adhivacanaṃ.
  - tehiyeva ottappatīti ottappaṃ. pāpato ubbegassetaṃ adhivacanaṃ.
- lakkhaṇa
  - pāpato jigucchanalakkhaṇā hirī: disgust of evil
  - uttāsanalakkhaṇaṃ ottappaṃ: dread of evil
    - also toward
      - one’s own and other’s criticism
      - resulting suffering in apāya
- kiccarasa
  - lajjākārena pāpānaṃ akaraṇarasā hirī: shying away from doing evil
  - uttāsākārena ottappaṃ: fearing away from doing evil
- paccupaṭṭhāna
  - vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā: shrinking away from, not engaging in, withdrawing from, avoiding evil
- padaṭṭhāna
  - hiri: attagārava; attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti: respect for oneself
    - kulavadhū viya: like a good daughter-in-law in a good family
      - she’s shy and afraid of doing anything wrong
  - ottappa: paragārava; paraṃ garuṃ katvā ottappena pāpaṃ jahāti: respect for others:
    - vesiyā viya: like a prostitute
      - teacher: maybe because they are afraid of societal reproach
  - attānaṁ garuṁ katvā, hiriyā pāpaṁ jahāti paraṁ garuṁ katvā, ottappena pāpaṁ jahāti
Vitthatasutta: ariyas have hiri ottappa bala

English renderings
- moral shame and moral dread/fear
- conscientiousness/conscience and embarrassment

Hiri vs. Ottappa: 4 Differences

Samuṭṭhāna (origin)
- ajjhattasamuṭṭhānā hirī (internal / self-reflection): based on 4 considerations
  - on jāti: evil is for those of low birth, not of good birth like me
  - on vaya: evil is for the immature, not for the mature like me
  - on sūrabhāva: evil is for the weak, not for the brave like me
  - on bahussuta: evil is for the uneducated, not for the learned like me
- bahiddhāsamuṭṭhānaṃ ottappaṃ (external): avoiding evil deeds by reflecting on others’ criticism
Adhipateyya (dependence)
- attādhipateyyā hirī (severeignty of the self): avoiding evil deeds reflecting on one’s own qualities
- lokādhipateyyaṃ ottappaṃ (sovereignty of the world): avoiding evil deeds reflecting on the criticism of those who have dibbacakkhu, cetopariyañāṇa, etc
Sabhāvasaṇṭhita (established through)
- lajjāsabhāvasaṇṭhitā hirī (the nature of shame): disgust toward duccarita like the wise toward the impurity of a cold iron ball smeared with excrement
- bhayasabhāvasaṇṭhitaṃ ottappaṃ (the nature of fear): fear of woeful realms like the wise toward touching a hot iron ball
Lakkhaṇa (characteristic)
- sappatissavalakkhaṇā hirī (deference): 4 paccavekkhaṇas under vīriyasambojjhaṅga:
  - jātimahatta paccavekkhaṇa: on the greatness of one’s lineage
    - Kings Ukkāka, Mahāsammata, Suddhodana, Queen Mahāmāyā, Prince Rāhula, etc.)
  - satthumahatta paccavekkhaṇa: on the greatness of the Buddha
  - dāyajjamahatta paccavekkhaṇa: on the greatness of one’s inheritance (ariyadhanas)
    - an evil son is disowned by his parents and doesn’t get the inheritance; an evil person doesn’t get the ariyadhanas
  - sabrahmacārīmahattapaccavekkhaṇa: on the greatness of fellow companions (Vs. Sāriputta, Mahāmoggallāna, etc) vīriya-sambojjhaṅga
- vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ: seeing danger or faults due to:
  - attānuvāda-bhaya: fear of self-reproach
  - parānuvāda-bhaya: fear of others’ reproach
  - daṇḍa-bhaya: fear of punishment
  - duggati-bhaya: and fear of a bad destination
- also:
  - pāpato jigucchanalakkhaṇā hirī
  - uttāsanalakkhaṇaṃ ottappaṃ
notes:
- they become clear (pākaṭabhāva) in different ways in different contexts
- niyatayogī: always together

	Hiri	Ottappa
Samuṭṭhāna	ajjhatta	bahiddha
	(jāti,vaya,sūrabhāva,bahussuta)	(criticism)
Adhipateyya	attā	loka
	(qualities)	(criticism)
Sabhāvasaṇṭhita	lajjā of duccarita	bhaya of apāya
	(cold iron ball with excrement)	(hot iron ball)
Lakkkhaṇa	sappatissava (paccavekkhaṇas:	vajjabhīrukabhayadassāvi
	(jāti,satthu,dāyajja,	(bhaya: attā/para-anuvāda,daṇḍa,
	sabrahmacārī)	duggati)
	pāpato jigucchana	uttāsana

4 Epithets
- Sukkadhamma: bright dhammas
  - Sukkamūla: root of brightness (kusala)
- Lokapāladhamma: protectors of the world
- Devadhamma: dhammas that lead to the 3 devas
1. Sukkadhamma
  
  Hiriottappa are called sukkadhamma because they:
  - produce sukka (brightness)
  - lead to
    - sukkabhāva: state of brightness
    - paramavodānā: extreme purity
  Hiriottappa are also called sukkamūla because they are the cause (mūla) for kusala (sukka) to arise and increase
  - all kusala are sukka for
    - opposing the darkness of akusala
      - AN kaṇhasutta: ahirika and anottappa: kaṇhadhamma
    - makinging the mind
      - pabhassara (brilliant)
      - parisuddha (pure)
  Notes:
  - other factors leading to hiriottappa
    - AN satisampajaññasutta: kusala => satisampajañña => hiriottappa
    - AN vijjāsutta: paññā => kusala => hiriottappa
    - AN samāpattisutta
      - no hiriottappa => akusalakamma
      - kusala => hiriottappa => no akusalakamma
    - Combination: paññā => kusala => satisampajañña => hiriottappa => no akusalakamma
  - hiriottappa leading to other factors
    - hiriottappasutta:
      - hiriottappa => saṁvarasīla => samādhi => yathābhūtañāṇadassana => virāga => vimuttiñāṇadassana
      - hiriottappa => brahmacariya
      - simile: hiriottappa (sprout) => growth of the other factors (tree)
2. Lokapāladhamma
  
  So called because they
  - safeguard
    - one’s own well-being
    - society by contributing to decency and orderliness
  - form the foundation of morality
  Without them: hiriottapparahita and bhinnamariyādā => no garucittakāra => promiscuity and incest like animals
  - garucittakāra: mental respect (for social and family roles such as mother, aunt, teacher’s wife, etc)
  - bhinnamariyādā: broken (moral) boundaries
  1. Gradual Decrease in Morality
    
    Cakkavattisutta:
    - 80-40 k
      - stealing
      - killing
    - 40-20 k: lying
    - 20-10 k
      - slander
      - sexual misconduct: the ugly coveted the beautiful
    - 10-5 k: harsh speech
    - 5-2.5 k: idle speech
    - 2.5-1 k: covetousness & ill will
    - 1 k-500: wrong view
    - 500-250
      - adhammarāga
      - visamalobha
      - micchādhamma
    - 250-100
      - disrespect towards parents, the holy life practictioners, and elders
    - 10
      - sexuality
        
        sexual maturity at 5
        
        promiscuity and incest becomes widespread
      - disappearance of
        
        the tastes of: ghee, butter, oil, honey, sugar, and salt
        
        kudrūsa (a black, rough millet grain) becomes the main food
        
        concept of kusala
        
        10 kusalakammapatha
        
        dominance of 10 akusalakammapatha
        
        duties/respect for parents, ascetics, brahmins, elders
      - mentally
        
        human mind reaches its lowest state
        
        tibba-āghāta (deep hatred):
        
        byāpāda
        
        manopadosa
        
        vadhakacitta even among family members like hunters to animals
      - satthantarakappa: 7-day interstice of weapons
        
        sharp swords appear in their hands
        
        they kill each other seeing others as animals
    1. Adhammarāga, Visamalobha, Micchādhamma
      - adhammarāga: illicit/unrighteous/incestuous sexual desire for unsuitable individuals like mother, aunt, uncle’s wife, etc
        
        adhammarāgoti mātā mātucchā pitucchā mātulānītiādike ayuttaṭṭhāne rāgo
      - visamalobha: excessive craving for appropriate material things; unrestrained consumerism
        
        visamalobhoti paribhogayuttesupi ṭhānesu atibalavalobho
      - micchādhamma (wrong state): same-sex lust
        
        micchādhammoti purisānaṃ purisesu itthīnañca itthīsu chandarāgo
      1. Adhammarāgoti mātā mātucchā pitucchā mātulānītiādike ayuttaṭṭhāne rāgo.
      2. Adhammarāgoti means lust in inappropriate places such as with a mother, a mother’s sister, a father’s sister, a mother’s sister-in-law, and so on.
      Visamalobhoti paribhogayuttesupi ṭhānesu atibalavalobho. Visamalobhoti means strong greed even in places that are suitable for enjoyment. Micchādhammoti purisānaṃ purisesu itthīnañca itthīsu chandarāgo. Micchādhammoti means desire and lust among men for men, and among women for women.
      - rāgassa yuttaṭṭhāna
      - rāgassa ayuttaṭṭhāna
      - viparīta: some: “different, not wrong”
      - lust
        
        kāmesumicchācāra
        
        righteous: without micchācāra
        
        micchādhamma:
        
        in the middle?
      1. Rāgavasena caraṇaṃ carittaṃ, carittameva cārittaṃ, methunanti adhippāyo, taṃ pana ‘‘ paresaṃ dāresū ’’ ti vuttattā ‘‘ micchācāran ’’ti āha.
      2. Carittaṃ is conduct based on lust; that very conduct is cārittaṃ (wrong conduct); the intention is sexual misconduct, but because it is said ‘with the wives of others,’ it says ‘‘ micchācāran ’’ti.
      3. Paccanīkadiṭṭhīti ‘‘ atthi dinnan ’’ tiādikāya (ma. ni.1.441;2.94; vibha.793) sammādiṭṭhiyā paṭipakkhabhūtā diṭṭhi.
      4. Paccanīkadiṭṭhīti: a view that acts as an opponent to right view, such as ‘there is no fruit of giving.’
      5. Mātucchādikā upari sayameva vakkhati.
      6. Mātucchādikā (mother’s sister, etc.) will be explained below.
      Atibalavalobhoti ativiya balavā bahalakileso, yena akāle, adese ca pavattati. Atibalavalobhoti: exceedingly strong, gross defilement, by which one acts out of season and in improper places. Micchādhammoti micchā viparīto avisabhāgavatthuko lobhadhammo. Micchādhammoti: a greedy state of mind that is wrong, perverted, and directed toward unsuitable objects. Tenāha ‘‘ purisānan ’’tiādi. Therefore it says ‘‘ purisānan ’’ti (among men) and so on.
      
      adhammarāgoti ca mātā mātucchā pitucchā mātulānīti ādike ayuttaṭṭhāne rāgo.. “Unrighteous desire” means: desire in improper places, such as a mother, maternal aunt, paternal aunt, wife of an uncle, and so on. visamalobhoti paribhogayuttesupi ṭhānesu atibalavalobho.. “Strong greed” means: strong greed even in places that are allowable for enjoyment. ettha ca micchādhammopi adhammarāgasaddeneva gahe-tabbo.. Here, ‘unrighteous behavior’ should also be taken by the word ‘unrighteous desire’ itself. micchādhammoti ca purisānaṃ purisesu itthīnaṃ itthīsu chandarāgo.. “Unrighteous behavior” means: desire-passion among men for men, and women for women. yadā pana sattānaṃ adhammarāgavisamalobhā ussannā honti.. When unrighteous desire and strong greed become intense for beings… adhammarāga-rattā. Infatuated with unrighteous desire. visamalobhābhibhūtā. Overpowered by strong greed.
      
      Adhammarāgo visamalobho micchādhammo. Incest, wanton greed, and perverted lust.
      
      Tīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Thereby the life-span of those beings and their comeliness wasted away.
      
      note: because of these dhammas, life span and beauty declines: shows they are not good
      
      Kiṃ kusalaṃ kareyyāma? What good shall we do? Yaṃnūna mayaṃ adinnādānā virameyyāma … kāmesumicchācārā virameyyāma … musāvādā virameyyāma … pisuṇāya vācāya virameyyāma … pharusāya vācāya virameyyāma … samphappalāpā virameyyāma … abhijjhaṃ pajaheyyāma … byāpādaṃ pajaheyyāma … micchādiṭṭhiṃ pajaheyyāma … tayo dhamme pajaheyyāma – adhammarāgaṃ visamalobhaṃ micchādhammaṃ … yaṃnūna mayaṃ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā ’ ti. What if we were to abstain from taking what is not given… abstain from sexual misconduct… abstain from lying… abstain from divisive speech… abstain from harsh speech… abstain from idle talk… abstain from covetousness… abstain from ill-will… abstain from wrong view… abstain from the three things—incest, wanton greed, and perverted desire… What if we were to be filial towards our mothers, filial towards our fathers, pious towards ascetics, pious towards brahmins, and respect the heads of our clans? That is a good thing that we may take up and practise.”
      
      looking for kusala, they abstain from these 3 dhammas, increasing life span and beauty
      
      Micchādiṭṭhiyā vepullaṃ gatāya tayo dhammā vepullamagamaṃsu, adhammarāgo visamalobho micchādhammo. From false opinions growing common, incest, wanton greed and perverted lust grew common.
      
      micchādiṭṭhi precedes these 3 dhammas; maybe as a monk
      
      Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī ’’ ti? Master Gotama, what is the reason, what is the cause, that at present the number of humans has declined, depopulation is recognized, and villages have become non-villages, towns have become non-towns, cities have become non-cities, and districts have become non-districts?”
      
      ‘‘ Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. “At present, brahmin, humans are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti. Being excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma, they take up sharp weapons and slay each other’s lives. Because of this, many humans die.
      
      Adhammarāgarattāti rāgo nāma ekanteneva adhammo, attano parikkhāresu pana uppajjamāno na adhammarāgoti adhippeto, paraparikkhāresu uppajjamānova adhammarāgoti. Adhammarāgarattā means lust is unrighteous by definition, but lust arising in one’s own possessions is not intended as ‘unrighteous lust’; rather, it is lust arising in the possessions of others that is meant by ‘unrighteous lust’. Visamalobhābhibhūtāti lobhassa samakālo nāma natthi, ekantaṃ visamova esa. Overcome by unrighteous greed (visamalobhābhibhūtā) means there is no such thing as a balanced state for greed; this (esa) is entirely unbalanced. Attanā pariggahitavatthumhi pana uppajjamāno samalobho nāma, parapariggahitavatthumhi uppajjamānova visamoti adhippeto. But greed arising in objects one holds for oneself is called ‘even greed’, while greed arising in objects held by others is ‘uneven greed’. Micchādhammaparetāti avatthupaṭisevanasaṅkhātena micchādhammena samannāgatā. Micchādhammaparetā means possessed of a wrong Dhamma, consisting of indulging in what is not the objective sphere.
      
      Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī ’’ ti? Master Gotama, what is the reason, what is the cause, that at present the number of humans has declined, depopulation is recognized, and villages have become non-villages, towns have become non-towns, cities have become non-cities, and districts have become non-districts?”
      
      ‘‘ Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. “At present, brahmin, humans are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti. Being excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma, they take up sharp weapons and slay each other’s lives. Because of this, many humans die.
      
      Note:
      - rat study: animals become homosexual when there is overpopulation, no difficulties, etc.
      - animals become homosexual when exposed to birth control chemicals (as in frogs)
      - social influence: culture, movies, celebrities, religions, friends, etc. sometimes encourage such behavior or influence others to behave like that
        
        satanism / zionism encourages: their gods are transgender
      - some are raped when young and get used to that behavio and do it to others
      - men, when together for a long time without women, release their sexual lust with each other, even if not homosexual in normal conditions (e.g., in the army)
      - other types of “distorted” lusts like lust for children (paedophilia) not mentioned
      - paṇḍakas cannot ordain because they are unable to restrain their lust
        
        shows they either have more lust or are less under control of themselves
        
        mental “strenght” / “weakness” can be measured when facing pleasant / unpleasant objects:
        
        weak mind: has lust for the pleasant mor easily and aversion for the unpleasant
        
        strong mind: the opposite
        
        this difference is observed between men (generally stronger mentally) and women as well as paṇḍakas, which seem to be weaker than women since women can ordain and control their lust
      - add different types of paṇḍakas
      - micchādhamma is not included in the definition of kāmesumicchācāra
        
        but neither is paedophilia or rape of a woman against her will but with the guardian’s permission, things generally seen as sexual misconduct
3. Devadhamma
  
  So called since they lead to the state of 3 types of devas:
  - sammutideva (deva by convention): kings, etc
    - hiriottappa => kusalakamma => sugati
  - upapattideva (devas by birth): cātummahārājikā devas, etc
    - AN yathābhātasutta: hiriottappa, saddhā, vīriya, and paññā ensure sagga after death
  - visuddhideva (devas by purity): arahats
    - hiriottappa => purity (arahatship)
  - notes:
    - KN devadhammajātaka:
      - hiriottappasampannā, sukkadhammasamāhitā, santo sappurisā loke, devadhammāti vuccare those endowed with moral shame and moral dread, established in wholesome qualities, peaceful and virtuous persons in the world, are called ‘devadhamma’
Kākasūra vs. Sīhasūra
- Kākasūra (crow-boldness): those who are bold in shameless things (lack hiriottappa) like a crow
  - kāka: stays close to the food, behaves as if not looking, as if preoccupied with something else, or even as if drowsy, and steals when the opportunity allows
  - puggala: enters a village together with other monks, notes where food is available; even when watched, remains there intent on food, as if distracted, sleepy, or preoccupied; later approaches those houses, forces his way in, eats his fill, takes what remains, and departs
  - related passages:
    - Sujīvaṃ ahirikena, kākasūrena dhaṃsinā, pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, and whose livelihood is corrupted
    - AN Kākasutta: 10 bad qualities of a crow:
      - destructive (daṃsī)
      - impudent (pagabbha)
      - ravenous (tintiṇa)
      - voracious (mahagghasa)
      - cruel (ludda)
      - uncompassionate (akāruṇika)
      - weak (dubbala)
      - raucous (oravita)
      - muddle-minded (muṭṭhassati)
      - acquisitive (necayika)
- Sīhasūra (lion-bravery): those who are bold but not in bad things
  - appears only once in the Abhidhānappadīpikā ṭīkā
  - related passages:
    - KN Sūkarajātaka: lion is brave but not when it comes to filthy or disgusting things
      - Bodhisatta, as a lion, dwelt in cave on a mountain, near the foot of which lived many boars and hermits
      - after eating, the lion went down to drink, noticed a boar, and slipped away intending to eat it when food was scarce
      - the boar mistook it as a retreat due to fear, and proudly challenged the lion, who set the contest for a week later
      - the board joyfully informed his relatives, who became alarmed and warned against it, advising him to roll on the hermits’ dung for a week, moisten it before the fight and stand upwind
      - the lion caught the stench and recoiled in disgust, letting the boar claim victory
    - Dhp 143: Hirīnisedho puriso, koci lokasmi vijjati, yo nindaṃ apabodheti, asso bhadro kasāmiva a person who refrains from doing evil out of shame is rare in the world and avoids reproach as a thoroughbred horse avoids the whip

Nibbānadhātusuttaṃ

Purposes for Classifications of Nibbāna

In the ultimate sense, Nibbāna is indivisible, just one, so its classification into types is a figurative didactic tool to explain:
- those who attain it according to the way it is experienced
- various properties of Nibbāna itself
- note:
2 Nibbānadhātus
- Saupādisesā nibbānadhātu (element of Nibbāna with remaning khandhas): arahat’s extinguishing of defilements leaving remaning khandhas, which allows undefiled sensory experience
  - idha, bhikkhave, bhikkhu arahaṃ hoti… tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti. tassa yo rāgakkhayo, dosakkhayo, mohakkhayo
    - 5 faculties unimpaired until death, allowing the experience of what is agreeable/disagreeable, pleasurable/painful
      - shows the arahat’s contact with the world
    - eradication of rāga, dosa, and moha in him
      - shows sensory experience without defilements (ariya-iddhi) and that does not form defiled habits
      - corresponds to kilesa-parinibbāna: arahant’s complete extinguishing of defilements
  - ekā hi dhātu idha diṭṭhadhammikā, saupādisesā bhavanettisaṅkhayā
    - experienced in this life and exhausts the craving that leads to future existence
  - note: term rarely used referring to an event
- Anupādisesā nibbānadhātu (element of Nibbāna without remaning khandhas): arahat’s extinguishing of khandhas, in which all experience is extinguished
  - idha, bhikkhave, bhikkhu arahaṃ hoti… tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti
    - sabbavedayitāni: all that is felt
      - kusalākusalavedanā are abandoned with arahattamagga
      - subsequent abyākatavedanās are abandoned with parinibbāna
      - vedanā is mentioned but includes all other khandhas
    - anabhinanditāni: not delighted in with craving
    - sīti bhavissanti: will be cooled/extinguished
      - no chance for existence to arise again after the Arahant’s death
    - corresponds to khandhaparinibbāna: arahat’s complete extinguishing of khandhas at death
      - end of bondage to the khandhas, cessation of rebirth
  - anupādisesā pana samparāyikā, yamhi nirujjhanti bhavāni sabbaso without residue for the future, in which all forms of existence completely cease
    - samparāyikā: after the breakup of the khandhas (as opposed to diṭṭhadhammikā)
  - notes:
    - term more commonly used
    - other related passages:
      - DN Mahāparinibbānasutta: no matter how many attain anupādisesanibbāna, Nibbāna is neither filled nor depleted, like rivers and rain do not fill or deplete the ocean
      - Ud Lokasutta:
        
        Sabbaso taṇhānaṃ khayā, asesavirāganirodho nibbānaṃ, Tassa nibbutassa bhikkhuno, anupādā punabbhavo na hoti Through the total destruction of cravings, the fading away and cessation (of craving) without remainder is Nibbāna; for the bhikkhu who is quenched, due to the absence of clinging, there is no renewal of becoming
- notes:
  - upādi: here, pañcakhandha
  - saupādisesa: rarely used anupādisesa: commonly used
  - this classification of Nibbāna explains the beings who attain it, not Nibbāna itself
1. Parinibbuta
  
  Dhp-a: parinibbutā nāma arahattapattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādānoviya padīpo apaṇṇattikabhāvaṃ gatāti attho
  - saupādisesa: abandons kilesavaṭṭa at arahattamagga (kilesaparinibbāna)
  - anupādisesa: abandons khandhavaṭṭa at death (khandhaparinibbāna)
  - parinibbuta: one who reached these 2 parinibbānas and is extinguished like a candle without fuel
  - apaṇṇattikabhāvaṁ gatā: gone to an inconcievable state
2. Buddha’s Khandhaparinibbāna
  - his complexion became exceedingly bright
    - happens on 2 occasions
      - night of enlightenment
      - night of parinibbāna
      - note: DN Pāsādika Sutta: between these nights, whatever He proclaimed was exactly so and not otherwise
  - 2 Buddha’s alms-meals of equal fruition beyond all others:
    - meal before enlightenment
    - meal before parinibbāna
  - Mahāparinibbāna’s place is one of the 4 places capable of arousing saṁvega

Saupādisesa- and Anupādisesa- Puggala

AN Navanipāta: classification of puggalas according to upādi (here, upādāna)

9 saupādisesapuggala
- 5 anāgāmīs:
  - completed sīla and samādhi
  - partial paññā
  - eradicate orambhāgiyasaṁyojanas
- 1 sakadāgāmī
  - complete sīla
  - partial samādhi and paññā
  - attenuates akusalahetus
- 3 sotāpannas
  - completed sīla
  - partial samādhi and paññā
  - eradicate 3 saṁyojanas (sakkāyadiṭṭhi, sīlabbataparāmāsa, vicikicchā)
anupādisesapuggala: arahats
notes:
- -a: here upādi: upādāna, as in “diṭṭheva dhamme aññā sati vā upādisese anāgāmitā”
  - aññā: arahattaṃ
  - sati vā upādisese: upādānasese vā sati aparikkhīṇe

Status =>	Saupādisesa	Saupādisesa	Saupādisesa	Anupādisesa
Puggala =>	3 Sotāpanna	1 Sakadāgāmī	5 Anāgāmī	Arahat
Sīla	perfect	perfect	perfect	perfect
Samādhi	partial	partial	perfect	perfect
Paññā	partial	partial	partial	perfect
Saṁyojana	-3 (di,vck,slb)	atenuated	-5 orambhāgiya	-all

Sikkhānisaṃsasuttaṃ

4 Principles Leading to Aññā / Anāgāmitā

Sikkhānisaṃsā

AN sikkhānisaṃsasutta:
- Ādibrahmacariyika-sikkhā: training in mahāsīlas, which are fundamental to the Noble Path
  - purpose: sabbaso sammā dukkhakkhayāya: for the utterly complete destruction of suffering
  - -a: 4 mahāsīla (maybe the 4 pārājikā), the foundation (ādibhūta) for the maggabrahmacariya
- Ābhisamācārika-sikkhā: training pertaining to superior good conduct such as duties
  - purpose:
    - appasannānaṁ pāsādāya: so that those without confidence gain confidence
    - pasannānaṁ bhiyyobhāvāya: those with confidence increase in their confidence
  - -a: types of virtuous behaviour promulgated by way of duties (vattavasena paññattasīlassetaṃ adhivacanaṃ)
How to live with this quality: keeping it unbroken, flawless, unblemished, and unblotched

Sikkhā in sikkhānisaṃsā:
- AN-a: adhisīla-sikkhā
- Itv-a: adhisīla-, adhicitta-, and adhipaññā-sikkhā
One should live the Noble Life for the purpose of the threefold training, not for the sake of gain, fame, honour, and so forth
Paññuttarā

AN Sikkhānisaṃsasutta:
- purpose of the teaching: utter destruction of suffering
- how: scrutinize the teachings with wisdom for this purpose
- itvtk-a: wisdom: highest and foremost training, especially sahavipassanāmaggapaññā, which eradicates defilements and ends suffering
  - in N8P: sammādiṭṭhi: first factor because it serves as
    - the forerunner of the entire path
    - the guide for all the other factors from beginning to end
Vimuttisārā

AN Sikkhānisaṃsasutta:
- purpose of the teaching: utter destruction of suffering
- how: liberation -> experience of the teaching as it was taught
Itv-a:
- vimutti (liberation): the goal or essence (sāra) of the Dhammavinaya: here, arahattaphala or Nibbāna
- Uposathasutta: ocean has one taste: salt; Dhammavinaya has one taste: vimutti (liberation)

Satādhipateyyā

AN Sikkhānisaṃsasutta: sati as dependence by being well established internally in 3 aspects in order to carry them out:

related to sikkhā (under sikkhānisaṁsā)
- to fulfill the as-yet unfulfilled training
- to assist with wisdom the fulfilled training
related to paññā (under paññuttarā)
- scrutinize with wisdom the as-yet unscrutinized teachings
- assist with wisdom the scrutinized teachings
related to vimutti (under vimuttisārā)
- experience through liberation the as-yet unexperienced Dhamma
- assist with wisdom the experienced Dhamma
itvtk-a: mindfulness is foremost / supreme authority
- satipaṭṭhānas: ekāyano … maggo sattānaṁ visuddhiyā … cattāro satipaṭṭhānā
- satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmi: mindfulness as always beneficial

	Sikkhā	Paññā	Vimutti
Unattained	fulfill	scrutinize	experience
Attained	assist w/	assist w/	assist w/
	wisdom	wisdom	wisdom

Jāgariyasuttaṃ

Jāgara
1. Jāgara, Jāgariya, and Jāgariyānuyoga
  - jāgara: one who is awake, devoid of sleep, engaged in wakefulness, or engaged in the contemplation of a meditation object day and night
    - Pṭs: one who remains awake and does not sleep:
      - during the 3 divisions of the day (morning, afternoon, and evening)
      - during the 1st (6-10 pm) and 3rd (2-6 am) watches of the night
      - engages only in samaṇadhamma, purifying the mind of āvaraṇīya dhamma
      - middle watch
        
        lies down on the right side in the lion’s posture
        
        one foot upon the other
        
        mindful and clearly comprehending
        
        has noted in his mind the idea of rising: determining to rise at a certain time
  - jāgariya: state or act of being awake
  - jāgariyānuyoga: application or devotion to that wakefulness
  1. Real Jāgariya
    
    AN 9, Saupādisesasutta:
    - Deva asked:
      - how many are asleep when others are awake? how many are awake when others sleep? by how many does one gather dust? by how many is one purified?
    - Buddha:
      - 5 are asleep when others are awake
        
        5 faculties are asleep: 5 hindrances are awake
        
        5 hindrances are asleep: 5 faculties are awake
      - 5 are awake when others sleep
        
        one with 5 hindrances: asleep because of negligence and akusala
        
        one with 5 faculties: awake because of diligence and kusala
      - by 5 things, one gathers dust
        
        by 5 hindrances, one gathers defilements
      - by 5 things one is purified
        
        by 5 faculties, one is purified
    - Notes:
      - awake:
        
        5 indriyas active
        
        5 nīvaraṇas asleep
      - asleep:
        
        5 nīvaraṇas awake
        
        5 indriyas asleep
      - asleep with nīvaraṇas => dust
      - awake with indriyas => purity

Āpāyikasuttaṃ

Āpāyikā Nerayikā

Āpāyikā (apāya + ṇika) Nerayikā (niraya + ṇika): one destined to apāya / niraya if one does not abandon those evil deeds (idamappahāya)

AN Parivāra and Tikanipāta: 3 types (below)
in other places: 5 ānatariyakammakāraka, especially causing schism in the Saṅgha: āpāyikā nerayikā parikuppā atekicchā
- parikuppā: lesions, sth with an irritating nature, similar to an old wound
- atekicchā: incurable

3 Types

Abrahmacārī brahmacāripaṭiñño: one who does not practice the Noble Life but claims to
- abrahmacārī / brahmacāripaṭirūpaka: one who does not practice the brahmacariya but conduces himself like good standing monks and declare to practice it
  - dussīla (pārājika monk)
  - theyyasaṃvāsaka
  - -a suffix in the sense of “fake”
Paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti: one who falsely accuses an arahat of not being so
- paripuṇṇaṁ: unbroken virtuous conduct and so on (arahat)
- parisuddhaṁ: freedom from defilements (arahat)
- brahmacariyaṁ carantaṁ: one who practices the Noble Life
  - V-prjk: suddhaṃ brahmacāriṃ parisuddhaṃ brahmacariyaṃ carantaṃ: one who practices the noble practice devoid of defilements without avippaṭisāravatthu: from arahats down to kalyāṇaputhujjana
- amūlakena abrahmacariyena anuddhaṁseti: accusing of a pārājikā with suddhasaññā
  - V-prjk: one of the 5 mahācora because he:
    - vijjamānaguṇamakkhī: “erases” existing qualities
    - ariyaguṇatthenaka: “steals” the dignity or noble qualities of an ariya person
(extra) tikanipāta: Yo cāyaṃ evaṃvādī evaṃdiṭṭhi – ‘natthi kāmesu doso’ti, so te kāmesu pātabyataṃ āpajjati: one with the doctrine / view that there is no fault in sensual pleasures and indulges without hesitation in them thinking it is meritorious and that abstaining from them is adhamma
- -a: thinking it should be enjoyed without hesitation, like water by the thirsty
- how to fix it: abandon the view
- explained with regard to ordained people
- related passages:
  - Netti: thinking so and that abstaining from it is adhamma
    - bhuñjitabbā kāmā, paribhuñjitabbā… āsevitabbā… nisevitabbā… bhāvayitabbā… bahulīkātabbā kāmā”ti. kāmehi veramaṇī tesaṃ adhammo.
  - Ud-a: thinking this indulgence develops the world and accumulates merit
    - yo kāme paribhuñjati, so lokaṃ vaḍḍheti; yo lokaṃ vaḍḍheti, so bahuṃ puññaṃ pasavati
  - Supabbā and Saddhā: possessed blind faith (mudhapasanna) and thought sex is the highest gift – yā methunaṃ dhammaṃ deti sā aggadānaṃ deti
  - Ariṭṭha’s view
  - Cūḷasamādānasutta: 4 ways of undertaking things
  - Mahādukkhakkhandhasutta: āsāda ādīnava and nissaraṇa of kāma: appāsādā kāmā…

Cūḷasamādānasutta: 4 ways of undertaking things

Practice	Present	Future	Gati
kāmasukhallikānuyoga	sukha	dukkha	apāya
attakilamathānuyoga	dukkha	dukkha	apāya
correct but defiled	dukkha	sukha	sugati
jhāna	sukha	sukha	sugati

simile for sukha => dukkha: like the parasitic pod of a māluvalatā the last month of summer
- it opens and drops a seed at the foot of a sāla tree
- the tree deva’s relatives and friends get frightened but tell him not to fear and that it will probably not germinate
- it does but the deva enjoys its soft touch and sees no danger
- it envelops the tree and forms a canopy above it and eventually kills it
- the deva then realizes the danger

Diṭṭhigatasuttaṃ

Taṇhā & Diṭṭhi’s Connection

Taṇhā & Diṭṭhi are often connected for being closely related and interdependent
- mechanism: one views something favorably, desires to acquire it (taṇhā), sees it as worthy of acquisition (diṭthi), clings to it (taṇhā) or forms various opinions about it (diṭṭhi)
- related to each other:
  - bhavataṇhā => bhavadiṭṭhi
  - vibhavataṇhā => vibhavadiṭṭhi

3 Individuals

Olīyanti eke: some crave for and have eternalist views about existence, don’t delight in Dhamma, which is to end existence, and get stuck wandering in saṁsāra
- bhavataṇhā: bhavārāma, bhavarata, bhavasammudita
- bhavadiṭthi: view that existence is desirable, a place of stability for the ‘self’; sassatadiṭṭhi (eternalism)
Atidhāvanti eke: some loathe existence and crave for and have anihilationist views about non-existence, and go too far, falling into ucchedadiṭṭhi (anihilationism)
- vibhavataṇhā: vibhavaṃ abhinandanti – rejoice in non-existence as peaceful
- vibhavadiṭṭhi: self/world is annihilated after death; ucchedadiṭṭhi (anihilationism)
Cakkhumanto passati: those with vision see
- passati:
  - bhūtaṃ bhūtato passati: sees what has come to be (khandhas) as it really is (sa- and sāmañña- lakkhaṇas) together with their conditions (sappaccayanāmarūpadassana)
    - bhūta: khandhas because they exist or come to be through the accumulation of causes
    - encompasses up to taruṇavipassanā
    - note: salakkhaṇa = sabhāvalakkhaṇa
  - bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti: practices disenchantment, dispassion, and cessation of bhūta
    - nibbidāya: balavavipassanā
    - virāgāya: magga
    - nirodha: magga or anupādisesanibbāna

Olīyanti	Atidhāvanti	Passati
bhavataṇhā	vibhavataṇhā	bhūtaṁ bhutato
bhavadiṭṭhi	vibhavadiṭṭhi	bhūtassa nibbidāya…
sassatadiṭṭhi	ucchedadiṭṭhi	paṭipanno

Vibhava vs Bhavanirodha
- Vibhava (non-existence): diṭthi or Nibbāna
  - if about self: vibhavadiṭṭhi, ucchedadiṭṭhi; non-existence, anihilation of a self
  - if about khandhas / bhūta: extinction of khandhas, Nibbāna
    - SN: so rūpassa vibhavā, vedanāya… saññāya… saṅkhārānaṃ… bhikkhu chindeyya orambhāgiyāni saṃyojanānīti
    - Iti: bhūtassa vibhavā bhikkhu, nāgacchati punabbhavaṃ
- Bhavanirodha (cessation of existence): Nibbāna
  - neither of the 2 extremes of sassata or uccheda and lies in the middle
  - attained throug the N8P / Majjhimā paṭipadā
Causation Links: Vinaya to Parinibbāna

Vmtv, Vmtv-a: vinaya > saṃvara > appaṭisāra > pāmujja > pīti > passaddhi > sukha > samādhi > yathābhūtañāṇadassana (taruṇavipassanā in udayabbayañāṇa) > nibbidā (leads to emergence from saṅkhāras) > virāga > vimutti (arahantship) > vimuttiñāṇadassana > anupādāparinibbāna

Vitakkasuttaṃ

2 thoughts that frequently occur (samudācaranti) to the Buddha:

khemavitakka
pavivekavitakka

Khemavitakka

Khemavitakka: thought of safety / that brings safety (for beings): abyāpāda- and avihiṁsā- vitakkas that precede (pubbaṅgama) and associate (sampayutta) the 1st jhāna

connected with karuṇā (mainly), mettā, and muditā
- mettā (ass. abyāpādavitakka): promotes the welfare and happiness of beings
  - abyāpādavitakka: imāyāhaṃ iriyāya na kiñci byābādhemi tasaṃ vā thāvaraṃ vā (by this posture, may I not oppress anyone, either frail (puthujjana and sekkha) or firm (arahat))
- karuṇā (ass. avihiṁsāvitakka): alleviates their suffering
- mechanism:
  - mettā brings sukha, which is the opposing factor to dukkha, which is the object of karuṇā
    - karuṇāvisayassa hi dukkhassa paṭipakkhabhūtaṃ sukhaṃ sattesu upasaṃharantī mettāpi pavattatīti
  - abyāpāda- & avihiṁsā- vitakkas oppose the saṅkilesas, which bring byāpāda and vihiṁsā, and brings khema due to freedom from fear
  - for such a person, everything is always peaceful and free from fear
it is pubbaṅgama (it precedes) & sampayutta (associates) of the 1st jhāna mahākaruṇāsamāpatti and mettāsamāpatti
- only 1st jhāna due to vitakka

mettā	brings sukha, opposing dukkha
karuṇā	alleviates dukkha
byāpāda & vihiṁsā	bring fear and danger
abyāpāda- & avihiṁsā- vitakkas	oppose byāpāda & vihiṁsā, bringing safety
	for oneself and others

Pavivekavitakka

Pavivekavitakka: thought of seclusion: nekkhammavitakka
- yaṃ akusalaṃ taṃ pahīnaṁ (whatever is unwholesome, that has been abandoned)
- kiṁ akusalaṁ, kiṁ appahīnaṁ, kiṁ pahāmāti: what is unwholesome? what has not been abandoned? what will we abandoned?”
- pubbaṅgama and sampayutta of phalasamāpatti (mainly) and dibbavihāras

Summary

				Pubbaṅgama &
2-Fold	3-Fold	Opposes	Content	Sampayutta (1st jhāna)
Khema vt	abyāpāda vt	byāpāda	sukha of beings	mahākaruṇāsamāpatti
	avihiṁsā vt	vihiṁsā	alleviating dukkha	mettācetovimutti
Paviveka vt	nekkhamma vt	kāma	kilesappahāna	phalasamāpatti
				dibbavihāra

Tikanipāta

Dutiyavedanāsuttaṃ

Vedanās and Their Respective Anusaya, etc.

	Sukhavedanā	Dukkhavedanā	Adukkhamasukhavedanā
Anusaya	rāga	paṭigha	avijjā
Saṅkilesa	taṇhā	duccarita	diṭṭhi
Daṭṭhabbā	dukkhato	sallato	aniccato
Dukkha	vipariṇāma	dukkkha	saṅkhāra
Ārammaṇarasa	iṭṭha/atiiṭṭha	aniṭṭha	(iṭṭha/aniṭṭha)majjhatta
Anupassanā	dukkha	anicca	anattā
Vimokkha	appaṇihita	animitta	suññatā
Conspicuousness	conspicuous	conspicuous	inconspicuous
Cūḷavedallasutta	ṭhitasukhā	ṭhitadukkhā	ñātasukhā
	vipariṇāmadukkhā	vipariṇāmasukhā	aññātadukkhā
Simile	food with poison	dart	an object in the dark

Anusaya: anusaya that tends to take that particular vedanā as object
Saṅkilesa: respective anusaya leads to respective saṅkilesa (?)
- one who does not understand painful feeling as it really is engages in misconduct to ward off painful feeling
- one who sees neutral feeling as impermanent abandons the corruption of wrong view
Daṭṭhabbā: how the respective vedanā should be rightly seen to remove the respective anusaya and saṅkilesa
Ārammaṇarasa
- iṭṭha (ati-iṭṭha, iṭṭha, iṭṭhamajjhatta)
- aniṭṭha (aniṭṭhamajjhatta, aniṭṭha)
Vimokkha: type of Nibbāna achieved depending on the anupassanā

Sukhāvedanā dukkhato daṭṭhabbā

Dukkhato: should be seen as suffering due to change – vipariṇāmadukkha

Sukhā vedanā ṭhitisukhā vipariṇāmadukkhā (MN)
Pleasant feeling is pleasant as long as it lasts but pain when it changes

-a: simile: food mixed with poison; enjoyable while eating, painful when taking effect, so too sukhavedanā

All beings are:

Sukhakāmā: delight in pleasant feeling
Dukkhapaṭikūlā: aversed to painful feeling

Sukhāya vedanāya rāgānusayo anuseti: rāgānusaya tends toward, is attached to, pleasant feeling

if sukha is seen as:
- nicca or sukha: one cannot see it as dukkha or remove rāga
- anicca or dukkha: can see it as dukkha and remove rāga

Dukkhāvedanā sallato daṭṭhabbā

Sallato: dart, spike, thorn, that which pierces – dukkhadukkha

-a: simile: a dart causes agony when entering, remaining lodged in, and being removed from the body, so too dukkhavedanā
Seeing dukkha as a dart:
- one is pierced only by the 1st dart, which is small and not poisoned
- one becomes disenchanted with feeling
- paṭighānusaya does not arise
Not seeing dukkha as a dart:
- one is pierced by the 2nd dart, which is larger and poisoned, since one constructs the notion of a self as the one who experiences painful feeling
- paṭighānusaya arises

Dukkhāya vedanāya paṭighānusayo anuseti: aversion tends to be aversed to painful feeling

Avoid:
- dosa toward dukkhavedanā
- escaping dukkhavedanā by seeking kāmasukha, which leads to rāgānusaya
  - dukkha -> dosa -> seeking for sukha -> rāga

Adukkhamasukhā vedanā aniccato daṭṭhabbā

Aniccato: as impermanent – saṅkhāradukkha (suffering due to formations)

Cūḷavedalla Sutta:
- sukha: ṭhitasukhā vipariṇāmadukkhā
- dukkha: ṭhitadukkhā vipariṇāmasukhā
  - dukkha while present
  - sukha when it changes
- adukkhamasukha: ñātasukhā aññātadukkhā
  - sukha when known
  - dukkha when not known
  - notes:
    - me:
      - coming from pain, upekkhā feels sukha
      - coming from sukha, upekkhā feels dukkha
      - for the wise, upekkhā is sukha (peace, 4th jhāna, etc.)
        
        for the one who overcomes attachment to sukha, upekkhā is higher sukha (coming from the 3rd jhāna to the 4th)
      - for the fool, upekkhā is dukkha (lack of sukha, boring, etc.)
    - Encyclopedia of Buddhism: V. Anālaya:
      - sukha when known: during contemplation, it can be experienced as pleasurable; a pleasure derived from the presence of knowledge
      - dukkha when not known: experienced as “boring”, or leading to boredom, which leads to the pursuit of sense pleasures
Sukhā & dukkhā: conspicuous, easily seen (like lobha and dosa)
Adukkhamasukha: inconspicuous, not easily seen (like moha)
- Itv-a: conspicuous but barely obvious like an object in the dark
- occurs when sukhā and dukkhā are absent
- can be inferred as the opposite of sukha and dukkha or their absence
  - simile: migapadavalañjananaya (inferring a deer’s footprint): seeing a deer’s footprints on either side of a rock, one infers the deer has passed over it; likewise, when sukha and dukkha are absent, one infers adukkhamasukha
Why only upekkhā as anicca
- all three are anicca, dukkha, anattā but here anicca is emphasized for upekkhā’s inconspicuousness

Purpose of Contemplation

to remove the respective
- anusaya
- saṅkilesa
to fully understand the respective
- type of dukkha
- type of ārammaṇa
to achieve the respective liberation

Qualities of a Sammaddasa

Ariyo: noble
Sammaddaso: who has seen rightly (feelings as they are)
Acchecchi taṇhaṃ: who has completely cut off craving, which has vedanā as cause
- acchejji (sī. pī.), acchijji (ka.)
Vivattayi saṃyojanaṃ: unravelled the fetters
- vāvattayi (sī. aṭṭha.)
Sammā mānābhisamayā: rightly understood conceit, through complete abandonment
Antamakāsi dukkhassa: made an end of suffering

Yo sukhaṃ dukkhato adakkhi, dukkhamaddakkhi sallato,
Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato
Sa ve sammaddaso bhikkhu, yato tattha vimuccati,
Abhiññāvosito santo, sa ve yogātigo muni
Whoever sees the pleasant as painful, the painful as a dart,
And sees neither-pleasant-nor-painful feeling as peaceful,
That monk, who sees rightly, indeed is thereby well released.
Accomplished in knowledge, at peace, the sage has overcome all bonds.”

3 Dukkhas vs. 3 Vedanās

Dukkhadukkhatā (intrinsic suffering)
- Suffering that is painful by its very nature
- Identical with dukkhavedanā (both kāyika and mānasika)
Vipariṇāmadukkhatā (suffering due to change)
- inherent in sukhavedanā since it is pleasant while it last but painful when it changes
- due to being transient, it is dukkhā
- as if suffering lied hidden behind pleasure and manifests when pleasure fades away
Saṅkhāra-dukkhatā (suffering of conditioned phenomena)
- inherent in all conditioned phenomena for being oppressed by their conflicting component factors because they are subject to arising and passing away
- those who are deluded or attached to it suffer
- inherent in adukkhamasukhavedanā for being impermanent and subject to causes and conditions
  - -a: includes all saṅkhāras because of the oppressive nature of arising and passing away

Psm:

Ettha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati.

Sukhā vedanā vipariṇāmena dukkhuppattihetuto vipariṇāmadukkhaṃ.

Upekkhāvedanā ceva avasesā ca tebhūmakasaṅkhārā udayabbayapaṭipīḷitattā saṅkhāradukkhaṃ.

Dutiyaesanāsuttaṃ

3 Esanās

	Kāmesanā	Bhavesanā	Brahmacariyesanā
Dabbattha	kāmarāga	bhavarāga	antaggāhikadiṭthi
	kāmarāga + kammas	bhavarāga + kammas	antaggāhikadiṭthi + kammas
Example	Bodhisatta in lay life	Bodhisatta with jhānas
Removed by	anāgāmimagga	arahattamagga	sotāpattimagga

Kāmesanā bhavesanā, brahmacariyesanā saha,
Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā
Sensuality-search, existence-search, together with the holy-life-search
Thus, ‘adhering to “such is the truth” based on an accumulation of viewpoints

Sabbarāgavirattassa, taṇhakkhayavimuttino,
Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā
Esanānaṃ khayā bhikkhu, nirāso akathaṃkathī
For one wholly dispassionate and freed by the destruction of craving,
searches have been relinquished, and viewpoints uprooted
Due to the destruction of searches, a monk is desireless and without doubt

Nirāsa: one who has no desire because of
- having no qualities (no expectation of attaining anything)
- of removing desire (arahat)
SN Esanā Vagga: N8P is to be developed for abhiññā, pariññā, parikkhaya, and pahāna of these 3 esanās
Samavayasaṭṭhesana: one who has renounced the 3 esanās – arahat

Kāmesanā

Kāmarāga: craving for sense pleasures
- Ab-Vib: yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ – ayaṃ vuccati kāmesanā
  - whatever sensual desire for sensual pleasures, sensual lust, sensual affection, sensual passion, sensual infatuation, and sensual attachment
- DN-ṭ: kāme esati gavesati etāyāti kāmesanā (that by which one searches or seeks for sensual pleasures is called kāmesanā)
  - rāga arises by way of longing for, seeking, and enjoying sensual pleasure 7
Kāmarāga with its associated akusala kāya-, vacī, mano- kammas
- kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ
e.g. bodhisatta while in the lay life

Bhavesanā

Bhavarāga: rūparāga and arūparāga
- Ab-Vib: yo bhavesu bhavachando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ – ayaṃ vuccati bhavesanā
  - whatever desire for existence, lust for existence, affection for existence, passion for existence, infatuation for existence, and attachment for existence
- way of longing for existence, by way of delight in existence, and by way of clinging to existence
Bhavarāga with its associated akusala kāya-, vācī, mano- kammas
- bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ
e.g. bodhisatta during the practices of jhānas

Brahmacariyesanā

10 Antaggāhika Diṭṭhi (sassato loko…) and whatever similar wrong view, grasping at wrong view, desert of wrong view, contortion of wrong view, writhing of wrong views, fetter of wrong view, grasping, establishment of wrong view, adherence, seizing, wrong way, wrongness, and distorted grasp of a wrong doctrine
- the wrong search for a holy life, which is formulated or propounded by theorists
- brahmacariya: here, diṭṭhi because it serves as the basis for the holy life devised by theorists
- this is called diṭṭhibrahmacariyesanā (wrong search for holy life)
Antaggāhikādiṭṭhi with the akusala kāya-, vacī-, and mano- kammas
- antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ
Notes:
- DN-a: diṭṭhigatikasammatassa brahmacariyassa gavesanadiṭṭhi.
- SN-a: diṭṭhigatikaparikappitassa brahmacariyassa nimittabhāvato micchādiṭṭhi “brahmacariya”nti adhippetā.

2 Pariyesanās

Anariya-pariyesanā (ignoble search): someone subject to jāti, jarā, byādhi, maraṇa, soka, and saṁkilesa seeking what is also subject to these dhammas – upadhi: acquisitions for sensual pleasures
- e.g. of what is subject to all 6: wives and children, slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares
- e.g. of what is subject to jāti, jarā, and saṁkilesa: gold and silver
Ariya-pariyesanā (noble search): someone subject to these 6 dhammas, having seen their danger, seeking what is not subject to them – Nibbāna

2 Pariyesanās in Sakkapañhā

Sevitabbā pariyesanā: increases kusala and decreases akusala
Asevitabbā pariyesanā: increases akusala and decreases kusala

Bodhisatta’s renounciation

bodhisatta renounced when young
in quest of the wholesome (kusala-gavesī) and seeking the supreme state of sublime peace (anuttara-santivarapada), he eventually approached Āḷāra Kālāma and Uddaka Rāmaputta

10 Ariyavāsas

Ekārakkha: one who has a single guard – sati
Anāvilasaṅkappa: one who has purified his thought – 3 micchāsaṅkappa
Samavayasaṭṭhesana: one who has renounced the 3 esanās – arahat
- sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano, sammā vissaṭṭhasabbaesanoti attho: one whose seeking has been thoroughly relinquished and released, one who has completely abandoned all seeking
- saṃ: well, thoroughly
- avaya: relinquished
- saṭṭha: released
- esanā: search
Caturāpassena: one who has 4 supports
- he uses certain things
- patiently endures certain things
- avoids certain things
- and dispels certain things
Pañcaṅgavippahīna: one who has abandoned 5 factors – nīvaraṇas
Chalaṅgasamannāgata: one who is endowed with 6 factors – chalaṅgupekkhā
Paṇunnapaccekasacca: one who has dispelled personal truths
- 10 antaggāhika-diṭṭhi
Passaddhakāyasaṅkhāra: one who has tranquilized bodily formation – 4th jhāna
Suvimuttacitta: one whose mind is liberated from lobha, dosa and moha
Suvimuttapaññā: one who understands that lobha, dosa and moha have been removed and will not arise again, like a palm stump cut off at the root
Notes: DN Dasuttara Sutta: dasa dhammā duppaṭivijjha: 10 things difficult to penetrate (the above 10)

Cakkhusuttaṃ

3 Cakkhus

Maṃsacakkhu
Dibbacakkhu
Paññācakkhu

Maṃsacakkhu dibbacakkhu, paññācakkhu anuttaraṃ;
Etāni tīṇi cakkhūni, akkhāsi purisuttamo
Maṃsacakkhussa uppādo, maggo dibbassa cakkhuno;
Yato ñāṇaṃ udapādi, paññācakkhu anuttaraṃ;
Yassa cakkhussa paṭilābhā, sabbadukkhā pamuccati.
The arising of the fleshly eye is the path to the divine eye.
When knowledge arises, the wisdom eye is unsurpassed.
Through the attainment of the wisdom eye of that noble person, one is liberated from all
suffering

2 Maṃsacakkhus

Sasambhāracakkhu (physiological eye)
- lump of flesh situated in the eye socket, circumscribed underneath by the eye-socket bone, above by the brow bone, laterally by the corners of the eye, internally by the brain, and externally by the eyelashes
  - 14/44 components:
    - 8 avinibbhogarūpa
    - jīvitindriya
    - bhāvarūpa
    - kāya-pasāda
    - cakkhuppasāda
    - sambhava (collocation): productive liquid; semen
    - saṇṭhāna (shape)
      - if x 4 samuṭṭhāna: 40
- white, round, broad, extended, large eye
- physical basis: a mass of flesh situated in the eye socket and connected to the brain by sinew-like cords, containing white, black, and red parts together with the earth, water, fire, and air elements
  - white: predominant phlegm
  - black: predominant bile
  - red: predominant blood
  - stiffness: predominant paṭhavī
  - oozing: predominant āpo
  - warmth: predominant tejo
  - movement: predominant vāyo
Pasādacakkhu (the sensitivity-eye)
- the size of a mere louse’s head
- location:
  - at the centre of the iris (the black circle), which is surrounded by the white sclera (the white circle)
  - it permeates the 7 ocular membranes, like oil on 7 layers of cotton
  - located in the pupil, or visual disc (diṭṭhimaṇḍala), where the images of the bodies of those standing in front of it appear
- supported by the 4 mahābhūtās (upholding, cohering, maturing, and moving) like a prince attended by 4 nurses who hold, bathe, dress, and fan him
- acts as vatthu and dvāra for cakkhuviññāṇa and cakkhudāravīthicittas

Buddha’s Maṁsacakkhu
- 5 colors:
  - nīla: where the eyelashes are established
    - like a blue flax flower (umā-puppha)
  - pīta: beyond the eyelash area
    - like a kaṇikārapuppha
  - lohita: both corners of the eyes
    - like a ruby-coloured insect (indagopaka)
  - kaṇha: the middle
    - like polished black stone (addāriṭṭha)
  - odāta: beyond the middle
    - like the morning star (osadhitāraka)
- vision:
  - 1 yojana all around both by day and even 4-factored night
    - 4 factored night: no sun, waning fortnight, dense forest, and cloudy weather
  - wall, doors, rampart, mountain, thicket, or creeper cannot obstruct his vision
    - able to pick out a marked sesame seed from a cartload of such seeds
- image(https://www.google.com/search?q=sweet+eye+buddha&client=tablet-android-samsung-ss&hs=pUdV&sca_esv=856d4ba1f97ab2d0&udm=2&biw=1128&bih=1611&sxsrf=APpeQntNM_rISEc8QxA8GCFe6Mu2mOz2CQ%3A1784691486935&ei=HjtgaoLUOMfG4-EPp7TeOQ&ved=0ahUKEwiC2_LwreWVAxVH4zgGHSeaNwcQ4dUDCBE&uact=5&oq=sweet+eye+buddha&gs_lp=Egtnd3Mtd2l6LWltZyIQc3dlZXQgZXllIGJ1ZGRoYUj1aFCADVijZnADeACQAQGYAYwGoAHAMaoBDjAuMS4yMC4xLjAuMS4xuAEDyAEA-AEBmAIPoALSGKgCA8ICBxAjGMkCGCfCAgYQABgHGB7CAgoQABiABBiKBRhDwgIQEAAYgAQYigUYQxixAxiDAcICChAjGMkCGOoCGCfCAgUQABiABMICCBAAGIAEGLEDwgILEAAYgAQYigUYsQPCAgsQABiABBixAxiDAcICDRAAGIAEGIoFGEMYsQPCAgQQABgDwgIEEAAYHsICBhAAGAgYHsICCBAAGAgYHhgKmAMHiAYBkgcIMi4wLjEyLjGgB95jsgcGMi0xMi4xuAe0GMIHBjItMS4xNMgHsQGACAE&sclient=gws-wiz-img)

Dibbacakkhu

See Dibbacakkhu section in Samatha

Buddha’s Dibbacakkhu

All standard qualities of dibbacakkhu with the following additions:
- Yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya: he sees as much as he wishes
  - sahassī cūḷanikā lokadhātu: 1.000 lokadhātu/cakkavāḷa
  - dvisahassī majjhimikā lokadhātu: 1.000.000
    - jātikkhetta
  - tisahassī mahāsahassī lokadhātu: 1.000.000.000
    - acc. to guṇāputtatissatthera: dasakoṭisatasahassa : 10 x 10.000 x 100.000 = 10.000.000.000
    - āṇakkhetta
  - yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya: he sees as much as he wishes
    - visayakkhetta
- 3 Khettas
  - Jātikkhetta: dasasatasahassa
  - Āṇākkhetta: dasakoṭisatasahassa
    - āṭānātiyaparitta
    - isigiliparitta
    - dhajaggaparitta
    - bojjhaṅgaparitta
    - khandhaparitta
    - moraparitta
    - mettaparitta
    - ratanaparitta
  - Visayakkhetta: no limit

Paññācakkhu

Paññā: here, āsavakkhayañāṇa

discerns the 4 NT
-a: causes one to discern (paññāpeti) anicca, dukkha, and anattā
lakkhaṇādi:
- lakkhaṇa:
  - penetrating phenomena according to their own nature
  - unfaltering penetration, like an arrow shot by a skilled archer
- rasa: illuminate its objective field, like a lamp
- paccupaṭṭhāna: non-confusion, like a reliable guide in a forest
Dhammacakkappavattanasutta: cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi

Dhammacakkhu

Dhammacakkhu: the Eye of Truth

Virajaṃ vītamalaṃ dhammacakkhuṁ udapādi: arose in the V. Koṇḍañña
- Yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammaṃ
arose to Kolita with the verse “Ye dhammā hetuppabhavā…”
arose to countless others with longer teachings (anupubbikathā ending in sāmukkaṃsika-dhamma)
-a: meanings
- V-a: sotāpattimaggañāṇaṃ
- DN-a:
  - sotāpattimaggo
  - tiṇṇaṃ maggānaṃ
  - āsavakkhaya
- Cnd-a:
  - paṭhamamaggañāṇaṃ
  - ādīni tīṇi maggañāṇāni
  - catutthamaggañāṇampi
- SN-a: 4 maggas and 4 phalas

Buddha’s Paññācakkhu

Mahāniddesa, Cūḷaniddesa (summary): qualities of the Buddha’s wisdom

Nature: great, wide, joyous, swift, sharp, and penetrating wisdom
Perfection: paṭisambhidāpatta, visārajja, dasabala; answers clearly the questions of even the wisest people
Function:
- guide, trainer, persuader, instructor, one who causes understanding, observer, one who inspires faith
- “ariser” of the unarisen path
- producer of the unproduced path
- declarer of the undeclared path
- knower, discoverer, master of the path
Scope:
- all realities across the three times
- all beings (asaya, anusaya, carita, adhimutti…)
- knowledge vs knowable
  - as far as the knowable extends, so far extends his knowledge
  - like 2 perfectly fitted halves of a casket meet exactly at their boundaries

Verse

Maṃsacakkhussa uppādo, maggo dibbassa cakkhuno
- Maṁsacakkhussa uppādo: the arising of the fleshly eye
- Maggo dibbassa cakkhuno: is the path to the divine eye, the means or cause
  - maṁsacakkhu is needed for kasiṇāloka, which is needed for dibbacakkhu

Other Cakkhus

Dhammacakkhu
- sotāpattimagga (most common)
- lower 3 maggas
- 4 magga

Avuṭṭhikasuttaṃ

3 Puggalas Acc. to Giving

Avuṭṭhikasamo: like a rainless cloud that thunders and flashes but doesn’t rain; one who doesn’t give anything to anyone
- stingy; gathers vast and abundant wealth but dies without giving anything away
- doesn’t offer any of the 10 gifts to any of the 3 khettas
- called the lowest of men (purisadhama)
Padesavassī: one who rains locally, who gives to some but not to others
- ekaccānaṃ dātā (hoti), ekaccānaṃ na dātā hoti samaṇabrāhmaṇakapaṇaddhika vanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ
- does so due to anger to some or attachment to the items
Sabbatthābhivassī: one who rains everywhere, who gives to all
- Subhikkhavāca: one whose speech can bring food easily, ono instructs others to give
- Subhikkhavassī: eaning a person like rain in a way that food is easily obtained
Notes:
- 10 gifts: annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ

Subhikkhavāco puriso, sabbabhūtānukampako;
Āmodamāno pakireti, detha dethāti bhāsati
A person whose speech readily inspires others to give food, compassionate toward all beings, rejoicing, bestows gifts, saying, ‘Give! Give!’”

3 Khettas of Giving

Guṇakkhetta (field of virtue): samaṇabrāhmaṇa
Upakārikkhetta (field of helpers): ?
Karuṇākhetta (field of compassion):
- kapaṇa: the poor
- addhika: traveller, tramp, homeless wanderer
- vanibbaka: mendicants
- yācakānaṃ: beggard

Extra Notes

Should the recipient be chosen when giving or not?
- when focusing on merit: yes
  - viceyyadānaṁ dātabbaṁ yatthadinnaṁ mahāpphalaṁ
- to whom should we give? in whom we have saddhā
- when focusing on one’s qualities of upekkhā, etc.: without discrimination

Bhidurasuttaṃ

4 Bhāvitatta

Bhāvitatta: SN-a: bhāvitattoti attānaṃ bhāvetvā vaḍḍhetvā ṭhito: one who developed and cultivated himself – arahats

note: most frequently found in verses
Bhāvitakāya: Nt-a: one who has developed one’s body, who has fulfilled
- abhisamācārikasīla
- or indriyasaṃvarasīla
  - kāyabhāvanā / indriyabhāvanā: development of pañcadvārikakāya (eye, ear, nose, tongue, and body indriya)
Bhāvitasīla: one who has developed one’s virtue, who has fulfilled
- ādibrahmacariyakasīla
- or pāṭimokkhasaṃvarasīla, ājīvapārisuddhisīla, paccayasannissitasīla
Bhāvitacitta: one who has developed one’s mind so that it possesses:
- sukhabhāva: healthy qualities such as brightness, joy, and happiness
- guṇabhāva: good qualities such as loving-kindness, compassion, sympathetic joy, confidence, and gratitude
- samatthabhāva: mental capacities such as stability, mindfulness, and concentration
- note: these 3 are added by the author
Bhāvitapaññā: one who has developed one’s wisdom
- understands the truth
- has clear discernment of things as they really are
- leading to freedom from defiements
Notes:
- total bhāvanās: 4
  - Saṅgīti Sutta: kāya-, citta-, paññā- bhāvanās
  - Peṭakopadesa and -a: mentions sīlabhāvanā
- total sikkhās: 3 (adhisīla, adhicitta, adhipaññā) (no kāya)

3 Sikkhā	4 Bhāvanā		4-Fold Sīla
Adhisīla	kāya	abhisamācārikasīla	indriyasaṁvarasīla
	sīla	ādibrahmacariyasīla	pāṭimokkhasaṁvarasīla
			ājīvapārisuddhisīla
			paccayasannissitasīla
Adhicitta	citta	sukha,guṇa,samattha
Adhipaññā	paññā

Dhātusosaṃsandanasuttaṃ

Dhātuso, bhikkhave, sattā sattehi saddhiṃ saṃsandanti samenti. … Atītampi… Anāgatampi… Etarahipi…
Acc. to dispositions, monks, beings associate each other (true in the 3 times)

Hīnādhimuttikā <-> hīnādhimuttikehi

Kalyāṇādhimuttikā <-> kalyāṇādhimuttikehi

Other dispositions mentioned elsewhere:
- SN Caṅkamasutta: mahāpaññā, mahiddhika, dhutavāda, dibbacakkhuka, dhammakathika, vinayadhāra, bahussuta, pāpiccha
- SN Dasakammapathasutta: evil doers, good doers
- SN Atthaṅgikasutta & Dasaṅgasutta: micchādiṭṭhi, micchāsaṅkappa, etc; sammādiṭṭhi, sammāsaṅkappa, etc
Dhātu: here:
- Ajjhāsaya: disposition
- Adhimutti: temperament

SN
- Caṅkama Sutta: mahāpaññās, etc. associate each other
  - Buddha: in Rājagaha
  - V. Sāriputta was walking back and forth with a number of monks not far from the Buddha
  - Vs. Mahāmoggallāna, Mahākassapa, Anuruddha, Puṇṇa Mantāniputta, Upāli, Ānanda was walking back and forth with a number of monks
  - Devadatta, too, was walking back and forth with a number of monks not far from the Buddha
  - Buddha: all those monks with V. Sāriputta are of mahāpaññā
    - with Mahāmoggallāna: mahiddhika
    - with Mahākassapa: dhutavāda
    - with Anuruddha: dibbacakkhuka
    - with Puṇṇa Mantāniputta: dhammakathika
    - with Upāli: vinayadhāra
    - with Ānanda: bahussuta
    - with Devadatta: pāpiccha
- Assaddhasaṃsandana Sutta
  - Those with the same disposition come together (this holds true in the past, future, and present)
- Dasakammapathasutta: evil with evil, good with good
  - evil doers <=> evil doers
  - good doers <=> good doers
- Atthaṅgikasutta & Dasaṅgasutta: micchā maggaṅgas and sammā maggaṅgas
  - micchādiṭṭhi, micchāsaṅkappa, etc. <=> micchādiṭṭhi, micchāsaṅkappa, etc.
  - sammādiṭṭhi, sammāsaṅkappa, etc. <=> sammādiṭṭhi, sammāsaṅkappa, etc.
Itv-a: dāna acc. to ajjhāsaya
- many monks were wandering for alms-food in a village in groups
- people offered food, saying yathāsabhāgaṃ paribhuñjatha (consume it according to how you have grouped yourselves by similarity)
- monks said, “Friends, the people have acted in accordance with the Dhātu Saṃyutta”
A-Vi-a & Srtp-ṭ: misbehaving monks first meeting
- V. Tipiṭakacūḷābhaya & 500 monks including a misbehaving one went to pay homage to a cetiya in Nāgadīpa and were invited by the people of a certain village
- when entering the village, the misbehaving monk, though he had never met before another misbehaving monk from the village, stood talking and laughing together
- seeing it, the elder said: “The Dhātu Saṃyutta was realized and expounded by the Buddha”
Sagāthā Sutta: foul with foul, pure with pure
- Just as foul things associate with their own kind (excrement with excrement, etc), so too hīnajjhāsaya beings associate each other in the 3 times
- Just as pure things associate with their own kind (honey with honey, etc.), so too kalyāṇajjhāsaya beings associate each other in the 3 times

Saṃsaggā vanatho jāto asaṃsaggena chijjati

Saṁsaggā: due to the 5 types of association; e.g., seeing, hearing
Vanatho jāto: the forest of defilement is born
Asaṁsaggena: by non-association, rejection of the 5 associations, by kāya- and citta- viveka
Chijjati: it is cut off by samucchedaviveka

Verses

Saṃsaggā vanatho jāto, asaṃsaggena chijjati,
Parittaṃ dārumāruyha, yathā sīde mahaṇṇave
Evaṃ kusītamāgamma, sādhujīvīpi sīdati,
Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ
Due to association, the forest of lust is born; by non-association, it is cut off.
Just as one, having mounted on a small wooden plank, would sink in the great ocean,
even so one of virtuous life, having associated with an idler, sinks.
Therefore, one should avoid such a person—one who is lethargic and devoid of
energy.

Pavivittehi ariyehi, pahitattehi jhāyibhi,
Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvaseti
One should live with noble ones who dwell in seclusion,
are resolute and meditative, and who are ever ardent and wise.

Extra Notes

Samantacakkhu
Buddhacakkhu
- Indriyaparopariya(tta)ñāṇa: knowledge of superior and inferior faculties of beings
- Āsayānusayañāṇa: knowledge of dispositions and underlying tendencies of beings
  - also includes
    - carita: temperament
    - adhimutti: inclination
      - nānādhimuttikañāṇa: knowledge that comprehends the various dispositions or temperaments of beings
      - 1 of the dasabala
Notes: Pṭsb: has a deeper explanation

Parihānasuttaṃ

3 Sekhaparihānasaṃvattanadhammas

Dhammas that lead to the decline of sekhas

Kammārāmo kammarato kammārāmatamanuyutto: enjoys work, spends the entire day making or repairing requisites
- if done at the appropriate time with skill: good
  - includes recitation, studies, duties, meditation
Bhassārāmo bhassarato bhassārāmatamanuyutto: enjoys talking, spends day and night with tiracchānakathā
- dhammasākacchā: ok
- appabhassa: one of little speech, who keeps speech within Dhamma, even if engaging in speaking a lot
  - Bhikkhus, when you have assembled together, two things should be done:
    - either discussion of the Dhamma
    - or noble silence
Niddārāmo niddārato niddārāmatamanuyutto: enjoys sleep, overeats and indulges in seyya-, passa-, and middha- sukha, constantly overcome by thīnamiddha
- if sick / fatigued: ok
  - e.g., Buddha’s nap after the meals during the summer
Notes:
- Sekha: first 7 ariyapuggalas
  - a-: includes puthujjana-kalyāṇa
- Parihānasaṁvattana: lead to the decline
  - for ariyasekhas
    - non-growth of dhammic progress
    - obstacles to the attainment of unnatained paths
  - puthujjanasekha
    - obstacles to the attainment of all paths
- 3 dhammā sekhassa bhikkhuno aparihānāya saṃvattanti (lead to the non-decline of a sekha): their negatives

Kammārāmo bhassārāmo bhassarato (sabbatha), niddārāmo ca uddhato,
Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ
A monk who delights in work, talk, and sleep, and is restless,
is incapable of attaining the supreme enlightenment

Tasmā hi appakiccassa, appamiddho anuddhato,
Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṁ
Therefore, a monk who has few duties, sleeps little, and is free from restlessness
is capable of attaining the supreme enlightenment

Other Sekhaparihānasaṁvattanadhammas

Complete list: 26

Kammārāmo kammarato kammārāmatamanuyutto
Bhassārāmo bhassarato bhassārāmatamanuyutto
Niddārāmo niddārato niddārāmatamanuyutto
Saṅgaṇikārāma: delight in company
Na yathāvimuttaṃ cittaṃ paccavekkhati: failure to review the extent to which one’s mind is liberated
- -a: Having reviewed which faults have been abandoned and which virtues have been obtained, he does not make an effort to obtain higher virtues
Anindriyasaṁvara: failure to guard the doors of the sense faculties
Bhojane amattaññutā
Undertaking Saṅgha duties motivated by a desire for fame and recognition
Saṃsaggārāmatā: delight in association
Papañcārāmatā: delight in proliferation
Neglecting seclusion and failing to devote himself to the internal serenity of mind (cetosamatha), that is, the development of concentration meditation (samādhi-kammaṭṭhāna)
Bahukicca bahukaraṇīya: many tasks and duties and is skilled in carrying out the various responsibilities entrusted to him (viyatta kiṃkaraṇīyesu)
Spends the day with appamattaka kamma
Close association: closely associating householders and monastics, socializing in a manner unsuitable for one gone forth
Village: entering a village at an inappropriate time and returning late in the day
Unable to hear Dhamma: unable to hear, at will and without trouble or difficulty, Dhamma talks conducive to the austere life and to the opening of the heart, namely, the ten topics of suitable conversation (kathāvatthu)
Kodha upanāha
Makkha paḷāsa
Issā macchariya
Māyā sāṭheyya
- maya satheyya; some: ariyas dont have them; how can they be hindrance for higher attainments?
Ahirika anottappa
Related suttas
- AN Paṭhamasekhasutta: set of 5
- AN Sekhasutta: set of 6
- AN Paṭhamaparihānisutta: set of 7
- AN Parihānasutta: set of 8
- AN Dutiyasekhasutta: set of 5
- AN: pairs

Aggisuttaṃ

7 Aggis

3 to be abandoned: burn mind and body like a fire its fuel
- Rāgaggi
  - present: innumerable have died from not getting what they desire
  - future: apāya
  - to be quenched with asubhasaññā
- Dosaggi
  - present: manopadosika devas
  - future: apāya
  - to be quenched with mettā
- Mohaggi
  - present: khiḍḍāpadosika devas (moha => muṭṭhassati => enjoy too much => neglect eating => die)
  - future: apāya
  - to be quenched with nibbedhagāminipaññā
- Notes: future results are even more dreadful
3 to be maintained by honouring, respecting, esteeming, and venerating them
- Āhuneyyaggi (fire of those worthy of offerings): refers to parents from whom one originates and receives great assistence
  - āhunaṃ: offering; here, hospitality or respect
  - e.g., Mittavindaka
- Gahapataggi (householder’s fire):
  - Itv-p: one’s children, wife, slaves, servants, and workers
  - -a: the husband because of being of great assistance to his wife by providing to her
    - he “causes burning” by being the cause for the adultress’ suffering in hell
      - adultery => apāya
    - e.g., Kaṇṇamuṇḍakapetivatthu
- Dakkhiṇeyyaggi (fire of those worthy of offerings):
  - -a: dakkhiṇā: 4 requisites
  - dakkhiṇeyya:
    - -p: virtuous samaṇabrāhmaṇas who refrain from intoxication and heedlessness, who are established in patience and gentleness, and who discipline, calm, and train themselves for Nibbāna
    - -a: bhikkhusaṅgha for being of great assistance to laypeople by encouraging them in wholesome qualities (refuge, precepts, merits, metitation)
  - they “cause burning” by being the cause for the abuser’s suffering
    - abusing them => apāya
  - e.g., Revatīvimānavatthu
- Notes:
  - why fire?
    - -a: they “cause burning” since if one mistreats them, one burns in hell
    - me:
      - fire is to what outsiders give sacrifices, so these are suitable and fruitful recipients of “sacrifices”
      - fire is what outsiders worship and maintain without letting it extinguish, so these are fires to be righteousy maintained
1 to be managed
- Kaṭṭhaggi:
  - to be occasionally
    - kindled
    - regarded with equanimity
    - quenched
    - set aside
  - Notes: AN 5 Aggisutta:
    - 5 dangers from fire:
      - harmful to the eyes
      - leads to bad complexion
      - causes weakness
      - encourages crowds
      - leads to useless talk

Devasaddasuttaṃ

Devasaddā

Deva: here, celestial beings including brahmās (but excluding arūpāvacara-devas and asaññā-devas)
Sadda: sound that
- arises from pīti
- arises through mutual conversation
- occurs among ariyadevas, especially in Suddhāvāsa

3 Samayas & Devasaddas

Pabbajjā: when he renounces, they say: “eso ariyasāvako mārena saddhiṃ saṅgāmāya ceteti” (this noble disciple intends to do battle with Māra!)
- Māra:
  - Kilesa-māra: kilesas, the armies of māra, “Jetvāna maccuno senaṃ”
  - Devaputta-māra: he attacks such a person: “I shall frustrate this person’s aspiration”
- Do battle: by means of tadaṅgappahāna and vikkhambhanappahāna, respectively
- Ariyasāvaka:
  - one who wishes to enter the state of a disciple of the Buddha
  - antimabhavika-sāvakabodhi: one who will surely be a noble disciple
    - me: we could also say
      - antimabhavika-sammāsambodhi
      - antimabhavika-paccekasambodhi (tbc)
Bodhipakkhiyabhāvanā: when he is engaged cultivating the bodhipakkhiyadhammas, they say: “eso ariyasāvako mārena saddhiṃ saṅgāmeti” (this noble disciple is doing battle with Māra!)
- -a: 7 groups of bodhipakkhiyadhammas
  - during vipassanā: indirectly called bodhipakkhiya
  - at magga: directly called bodhipakkhiya
Bodhi: when he attains bodhi (āsavakkhaya), they say: “eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṃ abhivijiya ajjhāvasati” (this noble disciple, victorious in battle, having completely conquered that very battlefield, dwells there)
- ajjhāvasati (dwells there): dwells in arahattaphalasamāpatti, the culmination of ariyamaggas
  
  Namo te purisājañña, yo tvaṃ dujjayamajjhabhū;
  Jetvāna maccuno senaṃ, vimokkhena anāvaraṃ.
  May homage be to you, O thoroughbred man, you who have conquered a difficult conquest. Having won the army of Death, which cannot be hindered by the ordinary person, by liberation.”

Extra Notes

AN Tikanipāta Sāraṇīyasutta: 3 places that should be remembered throughout life
- for a khattiya-king
  - his birthplace
  - his coronation place
  - where he won a battle
- for a monk
  - where he went forth
  - where he first realized the Four Noble Truths
  - where he attained āsavakkhaya

Pañcapubbanimittasuttaṃ

5 Pubbanimitta of a Dying Deva

Signs a deva is about to pass away:

Mālā milāyanti: their garlands wither, losing their splendor as if under the midday sun
Vatthāni kilissanti: their garments lose their radience and become stained as if cast upon mud and trampled upon
Kacchehi sedā muccanti: they get a fever and sweat flows from their armpits (and entire body) like they’re bedecked with a network of strings of pearls
- normally, they do not sweat or get dirty like an image of gold or gems
Kāye dubbaṇṇiyaṃ okkamati: their lose color, radiance, and power and become deformed
- normally,
  - their radiance pervades 1-12 yojanas acc. to their power
  - they are free from broken teeth, grey hair, etc
  - they are not affected by cold or heat
  - female deity: appears 16 years old
  - male deity: appears 20 years old
Sake devo devāsane nābhiramati: they do not delight in their own divine throne
- normally, they enjoy and dally with their nymphs there

To Which Devas They Appear

These signs appear only for deities of great power, like meteors, earthquakes, and lunar eclipses appear only for those of great merit

some suddenly die and are reborn in hell and such signs may not appear
teacher: maybe they only appear to those who die due to āyu- or kamma- khaya maraṇa
they occur 7 days before the passing (in human reckoning)

Passing Deva’s Reaction to the Signs

Understanding:
- some devas don’t know those are the signs of death
- wiser ones recognize them as signs of death
Reaction:
- grief: overwhelming grief arises due to the impending death
- fever: great fever arises, leading to the sweating
- wailing:
  - some wail and lament, “I am burning! I am burning!”
  - others are unnafected by that but are unable to endure the suffering from separation from what is beloved, and wander about afflicted
- fear:
  - one with weak merit fears rebirth
  - one with much merit does not
Bodhisattas
- Mv-a:
  - Vipassī Bodhisatta did not tremble
  - deities from 10 k world-systems gathered and requested him thus: “Sir, the ten perfections have been fulfilled by you, not by aspiring for the prosperity of Sakka, of Māra, of Brahmā, of a Cakkavattirāja, but for Buddhahood for the sake of leading beings across saṃsāra. Therefore, sir, now is the time; sir, now is the occasion for Buddhahood!”
  - He did the pañcamahāvilokana, etc.

Other Deva’s Reaction & Tivācānumodanā

They usher the passing deva to the Nandana forest, which exists in every celestial realm
Tivācānumodanā
- Ito, bho, sugatiṃ gaccha: manussatta
  - admired by the deities because it is a means of acquiring qualities as the root cause for arising again as a deity
- Sugatiṃ gantvā suladdhalābhaṃ labha: dhammavinaye saddhā: as a human, obtaining faith in the Dhammavinaya of the Buddha
  - simile:
    - wealth => prosperity => removes suffering of hunger, etc
    - saddhā => ariyadhanas => remove suffering of jāti, etc
      - Dhammavinayasaddhā => sammāpaṭipatti => 3 atthas (diṭṭhadhammika, samparāyika, and parama)
      - lokiya & lokuttara saddhā => lokiya & lokuttara sukha
  - saddhādura: those who practise with faith as the chief
- Suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhi: asaṁhāriyasaddhā: unshakeable faith
  - faith of ariyas
  - niviṭṭha: well established in kusala
  - mūlajātā: arisen with its root
    - upāya-manasikāra: methodical reflection, the root-cause of placing trust in an object
    - or the 4 sotāpattiaṅga:
      - sappurisasaṁseva
      - saddhammassavaṇaṁ
      - analytical reflection
      - dhammānudhamma paṭipatti
  - asaṃhāriya: cannot removed by anyone
Notes:
- encourage them to make abundant merits (dāna, sīla, etc.)
  - with the wish for the diminution of the host of Asuras and the augmentation of the host of deities
- they provide him with the means to perform almsgiving
- encourage him to establish others in the true Dhamma and the holy life
- wise deities remove his sorrow, saying, “Come again and again among the deities”

Ito bho sugatiṃ gaccha, manussānaṃ sahabyataṃ;
Manussabhūto saddhamme, labha saddhaṃ anuttaraṃ.
From here, friend, may you go to a good destination,
the companionship of human beings.
May you acquire unsurpassed faith in the true Dhamma.

Sā te saddhā niviṭṭhassa, mūlajātā patiṭṭhitā;
Yāvajīvaṃ asaṃhīrā, saddhamme suppavedite.
May your faith be steadfast, firmly rooted, well established,
and unshakeable for life in the true Dhamma well proclaimed.

Other Qualities of Faith
- Anugāmika: continually accompanies one
- Anaññasādhāraṇa: not shared with others
- Sabbasampattihetu: the cause of all successful attainments
- Basis for lokiya lābha (as result of dāna, etc.)
- SN:
  - Saddhā bandhati pātheyyaṃ: it bundles up provisions for the journey
  - Saddhā dutiyā purisassa: is a second companion
  - Saddhīdha vittaṃ purisassa: is wealth for a person
  - Saddhāhattho mahānāgo: the great nāga has faith as its trunk
  - Saddhā bījaṃ tapo vuṭṭhī: faith is the seed, austerity the rain
  - Saddhāya tarati oghan: through faith, one crosses the flood
- AN: saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.
- The noble being, monks, has faith as a pillar
Dammavinaya Definitions

It-a:
- Dhamma because of not departing from nature Vinaya: because of guiding those able according to their dispostions
- Dhamma: because of not departing from nature because of the attainment of upanissayasampatti Vinaya: because it disciplines beings of little dust in their eyes (apparajakkhajātika) by means of the Dhamma
- Vinaya: by means of the Dhamma alone, not by rods or weapons
- Dhammavinaya: discipline accompanied by the Dhamma
- Dhammavinaya: discipline for the sake of the Dhamma (with magga, phala, Nibbāna)
- Dhammavinaya: discipline that proceeds from mahākaruṇā and sabbaññutaññāṇa
- Dhamma: the Blessed One Vinaya: having become Dhamma, the embodiment of Dhamma (dhammakāya), the master of Dhamma; the discipline belonging to that Dhamma, not to mere speculation (takkiyānaṃ), is Dhamma-Vinaya
- Dhamma: maggaphala Vinaya: discipline that operates within the sphere where the maggaphala is to be realized

5 Pubbanimittas of a Disrobing Monk

Kusajātaka:

Saddhāpupphāni milāyanti: flowers of faith wither
Sīlavatthāni kilissanti: garments of morality become dirty
Kilesasedā muccanti: sweat of defilements released
Sarīre maṅkutāya ceva ayasavasena ca dubbaṇṇiyaṃ okkamati: unattractive appearance because of embarrassment and disgrace
Araññarukkhamūlasuññāgāresu nābhiramati: no delight in the forest, at a tree foot, or in an empty hut

Appamāṇa & Nirūpadhi Kusala

Kāyena kusalaṃ katvā, vācāya kusalaṃ bahuṃ;
Manasā kusalaṃ katvā, appamāṇaṃ nirūpadhiṃ
Having done wholesome through body, speech, and mind,
that is immeasurable and non-substrate

Appamāṇaṁ: kusala that cuts off pamāṇa – gross defilements (kāmarāga with diṭṭhi)
Nirūpadhiṁ: kusala that abandon the 3 upadhis and depends on Nibbāna
- because it involves the abandonment of
  - khandhūpadhi, which would otherwise arise after the seventh existence
  - abhisaṅkhārūpadhi that produces it
  - kilesūpadhi that is abandoned by the respective path
- because it depends on Nibbāna, also known as nirūpadhi due to its non-arising of all upadhi

Tato opadhikaṃ puññaṃ, katvā dānena taṃ bahuṃ;
Aññepi macce saddhamme, brahmacariye nivesaya
Then, having performed so much substratal merit through giving,
may you establish others in the true Dhamma and the holy life.

Opadhikapuñña

merit that has upadhi as result; produces both:
- attabhāvasampatti, 5 khandhas
- and bhogasampatti, kāmaguṇa
upadhi: bhava & khandhas: because they are the bases on which happiness and suffering are grounded

Kāmūpapattisuttaṃ

3 Kāmūpapatti

Kāmūpapatti:

kāmapaṭilābha: the attainment of sensual pleasure
kāmapaṭisevana: indulgence in sensual pleasures

Saṅgīti Sutta:

Paccupaṭṭhitakāmā: those whose sensual objects are fixed (nibaddhakāma) (they cannot make them anew or modify them)
- Manussā: take control (vasaṁ vattenti) of fixed sensual objects.
  - e.g., paying for enjoying sex with whatever woman one wants
- Ekacce devā: devas in the 1st 4 deva realms
  - e.g., deva Pañcasikha
- Ekacce vinipātikā: beings in apāya except nerayikas
  - e.g., a male fish controls a female fish; a male turtle a female turtle
Nimmānaratino: those who delight in creating them (nimmitakāmā) – nimmānarati devas
- -a: they create various forms (nimminitvā nimminitvā) (blue, yellow, etc.) and control them
  - e.g., Manāpakāyika deities and V. Anuruddha (AN Anuruddha Sutta)
    - Kosambī, Ghosita’s Park
    - manāpakāyika-devatā came and said they can control their
      - colour
      - pleasure
      - voice
    - he thought “may they become blue”, and they did, etc.
    - one sang, one danced, one snapped her fingers, like a well-trained musical quintet
    - V. drew in his sense faculties
    - they thought “Master Anuruddha is not enjoying this”, and disappeared on the spot
    - he approached the Buddha, informed what happened, and asked how many qualities a woman should possess to be reborn as a manāpakāyika devi
    - 8 qualities:
      - She serves her husband respectfully and dutifully, showing agreeable conduct and pleasing speech
      - She honors and respectfully welcomes those whom her husband respects
      - She skillfully and diligently manages the household duties entrusted to her
      - She carefully supervises the household workers and ensures that each person receives proper care and food
      - She carefully protects and manages her husband’s wealth without wasting or squandering it
      - She has gone for refuge to the Buddha, Dhamma, and Saṅgha
      - She observes the five precepts and abstains from the five forms of misconduct
      - She is generous, free from miserliness, and delights in giving and sharing
Paranimmitavasavattino: those who exercise control over objects created by others (paranimmitakāmā) – paranimmitavasavattī devas
- paranimmitesu kāmesu vasaṃ vattenti
- -a: other devas, knowing the minds of the Paranimmitavasavattī deities, create sensual pleasures according to their desires, who then control and enjoy them through sex, etc.
  - How do they know their minds?
    - pakatisevanāvasena: by natural association, like a skilled cook who knows what a king prefers while eating

Paccupaṭṭhitakāmā ca, ye devā vasavattino;
Nimmānaratino devā, ye caññe kāmabhogino;
Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattare.
Those whose sensual objects are existent, those deities who exercise control, Those who delight in creating, and others who enjoy sensual objects—Whether in this present existence or in another, they do not pass beyond saṃsāra.

Rejected opinion: kāmakicca accomplished without sex

Rejected Opinion: their kāmakicca is accomplished by merely by laughing, looking, embracing, and holding hands

-a: no
- kāmakicca is not accomplished without physical contact
- sex is natural in all 6 deva realms

Cha ete kāmāvacarā, sabbakāmasamiddhino;
sabbesaṃ ekasaṅkhātaṃ, āyu bhavati kittako
These are the six classes of beings in the sense-sphere realm,
all of whom are endowed with sensual pleasures.
When their lifespans are reckoned together, how long do they amount to?

Vitakkasuttaṃ

3 Akusalavitakkas

Anavaññattipaṭisaṃyutta Vitakka (a thought concerned with not being despised)
Lābhasakkārasilokapaṭisaṃyutta Vitakka (a thought concerned with gain, honour, and fame)
Parānuddayatāpaṭisaṃyutta Vitakka (concerned with involvement in the affairs of others)

Anavaññattisaṃyutto, lābhasakkāragāravo;
Sahanandī amaccehi, ārā saṃyojanakkhayā.
ne concerned with not being despised, with gain, honour, and esteem,
And one who delights in companionship is far from the destruction of the fetters.”

Yo ca puttapasuṃ hitvā, vivāhe saṃharāni (/saṅgahāni) ca;
Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṁ
But having abandoned sons and herds, giving in marriage and possessions,
Such a monk is capable of attaining supreme Enlightenment.”

Anavaññattipaṭisaṃyutta Vitakka

A (wrong) thought concerned with not being despised, with being praised or recognized or that occurs with it as its object

“mā maṃ pare avajāniṃsu” based on jāti, gotta, kulaputtiya, vaṇṇapokkharatā, dhana, ajjhena, kammāyatana, sippāyatana, vijjāṭṭhāna, suta, paṭibhāna, etc.
- A-Vbh: idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mā maṃ pare avajāniṃsūti. yo tattha gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati anavaññattipaṭisaṃyutto vitakko
Anavaññatti (na + ava + √ñā + ti)
- state of not being despised or looked down upon by others
- sambhāvanakamyatā: desire for others:
  - not to despise one
  - to praise or recognize one

Lābhasakkārasilokapaṭisaṃyutta Vitakka

A (wrong) thought with the following as object:

gain: such as robes
honour
and fame / praise

Parānuddayatāpaṭisaṃyutta Vitakka

A thought concerned with involvement in the affairs of others

Parānuddayatā: a thought that is associated with compassion toward others
- para + anuddayatā (the state of compassion or sympathy)
- -a: thought associated with
  - gehasita-pema: household-based affection, which resembles compassion
  - or anuddayatāpaṭirūpaka: affection that is a counterfeit of compassion
- how is one “intimate in the village”?:
  - lives in association with laypeople
  - rejoices and sorrows with them
  - he is happy when they are happy and sad when they are sad
  - he involves himself in their affairs and duties

Extra Akusalavitakkas

Khuddavitakka / Micchāsaṅkappa
- Kāma- saṅkappa / vitakka
- Byāpāda- saṅkappa / vitakka
- Vihiṁsā- saṅkappa / vitakka
Sukhumavitakka: subtle akusalavitakkas
- Ñātivitakka: thinking of one’s parents
  - one thinks of the parents:
    - when facing difficulties
    - when practicing meditation (with gratitude)
- Janapadavitakka: thinking of one’s country
- Amaravitakka:
  - wishing to be a deva (amara)
  - thinking dukkarakiriya leads to Nibbāna
  - amaravikkhepa: 1 of 6 heretic wrong views
- Anavaññattipaṭisaṃyuttavitakka: thinking of not being disrespected

Meghiyasutta:

Khuddā vitakkā sukhumā vitakkā, anugatā manaso uppilāvā;
Ete avidvā manaso vitakke, hurā huraṃ dhāvati bhantacitto.
Trivial thoughts, subtle thoughts, follow and stir up the mind.
Without comprehending these mental thoughts, one runs back and forth with a wandering mind.

Upaparikkhasuttaṃ

3 Outcomes of Examinining Things Properly (2 Methods)

MN Uddesavibhaṅga Sutta method: V. Mahākaccāyana Buddha: Examine things in such a way that while he is examining them, his consciousness is:

Bahiddhā viññāṇaṃ avikkhittaṃ avisaṭaṃ: not distracted and scattered externally because of following after rūpādinimitta and of being shackled by kāmassāda
- note: same for the other faculties
Ajjhattaṁ asaṇṭhitaṁ: not stuck internally due to attachment to jhāna due to following after the blissful jhāna experiences and being fettered by their assāda
- 1st jhāna: not following the “vivekajaṁ pītisukhaṁ” (rapture and pleasure born of seclusion) or being fettered by its assāda
- 2nd jhāna: not following the “samādhijaṁ pītisukhaṁ” (rapture and pleasure born of concentration) or being fettered by its assāda
- 3rd jhāna: not following the equanimity or being fettered by its assāda
- 4th jhāna: not following the neither-pain-nor-pleasure or being fettered by its assāda
Anupādānā aparitassanā: agitation due to clinging (-a: through views)
- andhabālaputhujjana
  - seeing khandhas as attā: 20 sakkāyadiṭṭhis
    - rūpaṃ attato samanupassati: regards rūpa as self
      - like the flame is identical with its colour
    - rūpavantaṃ vā attānaṃ samanupassati: regards the self as possessing rūpa
      - like a tree possesses a shadow
    - attani vā rūpaṃ samanupassati: regards rūpa as being in the self
      - like a scent is in the flower
    - rūpasmiṃ vā attānaṃ samanupassati: regards the self as being in rūpa
      - like a jewel is in a casket
    - note:
      - same for the other 4 khandhas
      - 2 additional ones from yamakasutta:
        
        rūpaṃ vedanaṃ saññaṃ saṅkhāre viññāṇaṃ attato samanupassati: regards all 5 aggregates as the self
        
        arūpiṃ avedanaṃ asaññaṃ asaṅkhāraṃ aviññāṇaṃ attānaṃ samanupassati: regards the self to be something other than the 5 khandhas
  - when the khandhas change, he is preoccupied, agitated, obsessed, anxious, distressed, concerned
- ariyasāvaka: not so

Itv-a method: in vipassanā context: discern formations starting with samathanimitta and then sammasanañāṇa

Bahiddhā viññāṇaṃ avikkhittaṃ avisaṭaṃ: his vipassanācitta is not distracted externally taking saṅkhāras apart from the meditation object
- accāraddhavīriya: overly aroused energy, which leads to such distraction
Ajjhattaṁ asaṇṭhitaṁ: doesn’t shrink into the meditation object
- Ajjhatta: gocarajjhatta; meditation subject
- Asaṇṭhita: doesn’t shrink (balanced effort & concentration)
  - if effort is weak and concentration is strong: shrinking due to laziness
- 4 Ajjhattas
  - Gocarajjhatta: meditation subject (meant here)
  - Niyakajjhatta
  - Visayajjhatta
  - Ajjhattajjhatta
Anupādānā aparitassanā: not agitated because he doesn’t grasp saṅkhāras with craving and diṭṭhi as “etaṃ mama, eso me attā”
Notes:
- balance effort by avoiding
  - uddhacca-pakkhiyadhamma
  - and kosajja-pakkhiyadhamma
- purifies vipassanūpakkilesa
- paṭipadāñāṇadassanavisuddhi begins
- magga destroys defilements
- birth, etc. removed

If so, for him, there is no origination of suffering in the future

method 1: of birth, ageing, and death
method 2
- origin of suffering: birth
- arising of suffering: jarāmaraṇaṁ

Khuddaka Nikāya -- Itivuttaka

Introduction

Itivuttaka – meaning

Composition Style

general structure

navaṅgasatthusāsana (extra)

# Of Suttas, Nipātas, And Vaggas

Transmitter, Etadagga Title, Etc

Vocabulary

geyyaṁ

abbhuta

vedallaṁ

Dukanipāta

Dutiyavagga

Sukkadhammasuttaṃ

Nibbānadhātusuttaṃ

Sikkhānisaṃsasuttaṃ

Jāgariyasuttaṃ

Āpāyikasuttaṃ

Diṭṭhigatasuttaṃ

Vitakkasuttaṃ

Tikanipāta

Dutiyavedanāsuttaṃ

Vedanās and Their Respective Anusaya, etc.

Sukhāvedanā dukkhato daṭṭhabbā

Dukkhāvedanā sallato daṭṭhabbā

Adukkhamasukhā vedanā aniccato daṭṭhabbā

Purpose of Contemplation

Qualities of a Sammaddasa

3 Dukkhas vs. 3 Vedanās

Dutiyaesanāsuttaṃ

3 Esanās

Kāmesanā

Bhavesanā

Brahmacariyesanā

Related Passages

2 Pariyesanās

2 Pariyesanās in Sakkapañhā

Bodhisatta’s renounciation

10 Ariyavāsas

Cakkhusuttaṃ

3 Cakkhus

2 Maṃsacakkhus

Dibbacakkhu

Paññācakkhu

Dhammacakkhu

Buddha’s Paññācakkhu

Verse

Other Cakkhus

Avuṭṭhikasuttaṃ

3 Puggalas Acc. to Giving

3 Khettas of Giving

Extra Notes

Bhidurasuttaṃ

4 Bhāvitatta

Dhātusosaṃsandanasuttaṃ

Related Passages

Saṃsaggā vanatho jāto asaṃsaggena chijjati

Verses

Extra Notes

Parihānasuttaṃ

3 Sekhaparihānasaṃvattanadhammas

Other Sekhaparihānasaṁvattanadhammas

Aggisuttaṃ

7 Aggis

Devasaddasuttaṃ

Devasaddā

3 Samayas & Devasaddas

Extra Notes

Pañcapubbanimittasuttaṃ

5 Pubbanimitta of a Dying Deva

To Which Devas They Appear

Passing Deva’s Reaction to the Signs

Other Deva’s Reaction & Tivācānumodanā

5 Pubbanimittas of a Disrobing Monk

Appamāṇa & Nirūpadhi Kusala

Opadhikapuñña

Kāmūpapattisuttaṃ

3 Kāmūpapatti

Rejected opinion: kāmakicca accomplished without sex