John Kelly’s Pāli 2025 (G&K) Class 2

Events Pali Course
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Thread for John Kelly’s Pāli 2025 (G&K) Class 2 for the class on February 16th / 17th 2025.

Meeting ID: 829 5896 1475
Passcode: anicca

You will need to remain in the “waiting room” until host lets you in.

We will review material from the last lesson and look through G & K Lesson 1 Grammar, then do together in class some of the initial set of exercises.

Homework preparation for this class:

  1. Review Gair and Karunatillake
    a. Introduction, Pages xi through xvi
  2. Study G & K Lesson 1
    a. Glossary (pages 2-4)
    b. Grammar (pages 4-11)
  3. Work through Lesson 1 Readings and write down your answers (pages 1-2) – and be prepared to read your answers in class when asked
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Good to see you all in our 2nd class today.

I’m attaching for you here the powerpoint slides, and the two other items I talked about in class:
SC Pali 2025 Class 2 slides.pdf (192.2 KB)
Collins Pali Cases Summary.pdf (211.4 KB)
Pali Noun Declension Table Nyanatusita.pdf (54.9 KB)

The recording from today is in the same place as all the class recordings will be.

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Greetings John and fellow students,

What’s the easiest way to get Pali text onto my Drive documents? The PDFs and such I’m working from won’t let me copy, and if they did, they’d probably paste unruly like too.

Also, I just finished the video of class 2. Would it be appropriate if I shared my translations from lesson 1, example 2 here (but not past where y’all left off), even though I missed last class (and due to chronic and unpredictable illnesses don’t know how many live classes I’ll actually be able to make)? I will warn you, even though I mostly stuck to our text’s glossary, I did get a little extra creative. I hope they’re not too un-orthodox. :grimacing:
best,
landis

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Hello landis,

For getting the Pāli text of anything from the canon into my own word processor (I use MS Word) I just go to the relevant text on Sutta Central then select a section (or a whole sutta) and copy and paste. It works fine.
For typing Pāli into your documents, I recommend installing the EasyUnicode keyboard software. You can find info about it here Pāli Keyboard. There may be other good software around, but this works really well, and is in fact ‘easy’.

Using the textbook’s glossary for doing the exercises is jut fine. And yes, you (or anyone else) can post your own translations in this thread. Then others can either critique them, learn from them, or just ignore them.

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Greetings John and fellow Pali students.

Terrific! I’ll see what I can come up with using your tips.

Ok. So I got vrery stuck on examples 3 and 4 (Lesson 1). I have translations, but still can’t get my brain around the grammar enough yet to give them a logic and elegance worth sharing until class on Sunday. So, I went back to example 2 and made some alternate “translations” (?). I mean no disrespect, and still they still carry with them the lessons the Buddha intended. But, frankly, even aiming for a “dynamic equivalent” kind of bores me. So here’s my first “proper” translation and the next two. I hope they don’t get flagged or get me kicked out of class.

Version 1
Heart-and-mind, mendicants, untamed, leads to profound pointlessness.
Heart-and-mind, mendicants, tamed, leads to profound purpose.
_____________ mendicants, unguarded, leads to great disadvantage.
_____________ mendicants, guarded, leads to great advantage.
________________________unprotected, leads to profound pointlessness.
________________________protected, leads to profound purpose.
________________________unrestrained, leads to great disadvantage .
________________________restrained, leads to great advantage.

Mendicants, I don’t see one other thing that when untamed, unguarded, unprotected, and unrestrained leads to great disadvantage than heart-and-mind. Mendicants, heart-and-mind leads to profound pointlessness when untamed, unguarded, unprotected, and unrestrained.

Version 2
A controlled heart-and-mind, mendicants, leads to profound purpose. Untamed? To profound pointlessness.
A vigilantly watched heart-and-mind, mendicants, causes great advantage. With watch abandoned? Great disadvantage.
A protected heart-and-mind, mendicants, carries one to transcendent meaning. Unprotected? It pulls one into a pit of despair.
A restrained heart-and-mind, mendicants, is like a well trained dog. Unrestrained? It yanks the leash so you step in its waste while you’re trying to bag it.

Mendicants, I don’t see one other thing that when untamed, unguarded, unprotected, and unrestrained leads to great disadvantage than heart-and-mind. Mendicants, heart-and-mind leads to profound pointlessness when untamed, unguarded, unprotected, and unrestrained.

Version 3
A perhaps irreverent (but I hope not too much–but forgive me if it is), very liberal, yet well intentioned “Translation” using colloquialisms from Portland, Oregon, 2025

Heart-and-mind Like an Untrained Dog

A controlled heart-and-mind, my Bros in the Dhamma, causes Profound Purpose! Uncontrolled? Profound Pointlessness.
A vigilantly watched heart-and-mind, my Head Shaved Buddies, creates Great Advantage! Half-assed and recklessly watched? It’s a Fly in the Ointment.
A protected heart-and-mind, my Robed Religious Rebel Companions, is a Road to Huge Happiness! Unprotected? It’s The Way to Suck City.
A restrained heart-and-mind, my Amigos in the Holy Life, is a Brick in the Road to Nibbana!!!
Unrestrained? It’s The Big Letdown.

My Fellow Dudes! I don’t see a single thing that when, like a dog ignored, forgotten and neglected, allowed to pee on the rug and drink from the toilet bowl without correction, leads to great regret and embarrassment than a heart-and-mind left unmanaged like that unruly beast. Heart-and-mind, when left to its own dog devices to bite the mailman, roam the neighborhood to terrorize children and old ladies, and slam its nose into every human crotch it encounters at the dog park–this kind of ill-owned, ill-mannered, ill-trained canine leads to great regret and embarrassment.

best,
landis

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I suggest you stick with translations more along the lines of your Version 1, landis. Versions 2 & 3 come across as too cutesy for my taste.

Concerning getting stuck on examples 3 and 4, you might not be the only one. Pāli syntax can seem quite strange compared to English, sometimes. We will be going through these in detail at our next lesson, so I trust your questions about them will be resolved then.

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Here’s what I came up with for ex. 3 and 4. It does feel a bit clunky

“…For one who has wrong views, un-arisen unwholesome states arise and reach fullness.

Bhikkhus, I do not see a single thing due to which un-arisen wholesome states do not arise and arisen wholesome states deteriorate, more so than wrong view.

For one who has wrong views, un-arisen wholesome states do not arise and arisen wholesome states deteriorate.

Bhikkhus, I do not see a single thing due to which un-arisen unwholesome states do not arise and arisen unwholesome states deteriorate, more so than right view.

For one who has right view, un-arisen unwholesome states do not arise and arisen unwholesome states deteriorate.”

“A Bhikkhu in whom wicked, unwholesome states have not arisen, generates the desire; strives arouses effort, uplifts the mind and exerts himself for their non-arising.

A Bhikkhu in whom wicked, unwholesome states have arisen, generates the desire, strives, arouses effort, uplifts the mind and exerts himself for their destruction.

A Bhikkhu in whom wholesome states have not arisen, generates the desire, strives, arouses effort, uplifts the mind and exerts himself for their arising.

A Bhikkhu in whom wholesome states have arisen, generates the desire, strives, arouses effort, uplifts the mind and exerts himself for their persistence, non-confusion, growth, fullness, development and fulfillment.”

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Thanks @johnk.
Will do. I just wanted to keep doing something related to the lesson. In retrospect, I could’ve looked to see if De Sylva or other some other beginner literature might have helped me with the grammar. My bachelor degree is in psychology, and I was only a few credits short of and English Lit. and Composition degree, but I ran out of funding. But before I did, I took a 400 level grammar class, which was graded on sentence diagramming test scores and a research paper. I got maybe one C and a bunch of Ds and Fs on all the exams and barely passed the course because I got and A+ on the paper. Our professor said it was an example his oft made point that being a good writer doesn’t always positively correlate with competent science diagramming. I’m a totally different person than I was back then, but I’m still feeling some of that same blockage with the grammar. I keep reminding myself that I got As and Bs in two years of college Spanish, so I know I can grasp a foreign grammar, but I also keep thinking about failing all those diagramming exams.

Just wanted to share a little about how I’m relating to the material so far.

Hope to see you Sunday. I’m feeling optimistic about making it.
best,
~l

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Grreting @SamK.
I don’t think it’s clunky–at least not in comparison to mine (so far).

Was the hyphenated “un-arisen” your choice? My spell check doesn’t like it without the hyphen. I overrode it.

Would you mind sharing why you…:

-…went with “for one” instead “of him” in example 3?
-…why you went with “in whom” over “who” in example 4?

best,
l

PS. I don’t know what the “spoiler” guidelines are for our interactions in the forum, but I’m personally fine with either a public response or a PM.

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Hi Landis,

I’m not sure what the guidelines are either, maybe @johnk can let us know?
in the meantime I’ll answer here in case it can be helpful/interesting to anyone else.

I had originally gone with the unhyphenated “unarisen” but when I pasted it into this forum, the spell check showed it as wrong, so I changed it. I’m not sure if that was necessary though.

I went with 'for one" instead of “for him” reflexively, but I generally prefer it as I find it a more inclusive choice.

With regard to “in whom” it’s a bit more complicated, here is my direct word for word translation:

Bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya
Bhikkhu / not having come into being / wicked / unwholesome / states / for the non-arising /
chandāṃ janeti: vāyamati; viriyaṃ ārabhati; cittaṃ paggaṇhāti; padahati;
desire/ generates / strives / takes effort / uplifts (the) mind / exerts (himself)

In my understanding, the sentence to has two clauses:

  1. …anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ…
    2)Bhikkhu … anuppādāya chandāṃ janetivāyamati; viriyaṃ ārabhati; cittaṃ paggaṇhāti; padahati;

In the first clause “dhammānaṃ” would seem be either genitive or ablative based on the ending, but neither of these seemed to make much sense as the “states” seem to be functioning as a subject in this clause, as it is they that “have not arisen” ( anuppannānaṃ, which the dictionary gives as a past-participle making it the verb of this clause) so I assume there is a special use of ablative case (which seems more likely than genitive here) in participle clauses. The implied object of the clause seemed to be the bhikkhu, so I used “whom” instead of “who” as the former indicates an object and is used in prepositions (ex. “My teacher, for whom I’m doing some research, is currently in a meeting.” source: https://ielts.idp.com/prepare/article-grammar-101-who-vs-whom )

reading back over my translation, I kind of prefer “for whom” to “in whom” but oh well!

In any case, I’m really not sure about any of this, so please take it with a grain of salt. :slight_smile:

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These sorts of interactions discussing the class exercises are perfect for the forum. It’s a joint learning exercise for you all.

I’ll reserve weighing in with my opinion on your discussions until later.

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I’m new to Sutta Central and hope I’m posting correctly. My name on Zoom is Randy, and here are my exercise translations:

CHAPTER 1

Readings 1

Buddhaṃ saraṇaṃ gacchāmi

I go [to the] Buddha-refuge.

dhammaṃ saraṇaṃ gacchāmi

I go [to the] Dhamma-refuge.

saṃghaṃ saraṇaṃ gacchāmi

I go [to the] Saṃgha-refuge.

Dutiyaṃ pi buddhaṃ saraṇaṃ gacchāmi

[For a ] second time, again I go [to the] Buddha-refuge.

dutiyaṃ pi dhammaṃ saraṇaṃ gacchāmi

[For a ] second time, again I go [to the] Dhamma-refuge.

dutiyaṃ pi saṃghaṃ saraṇaṃ gacchāmi

[For a ] second time, again I go [to the] Saṃgha-refuge.

Tatiyaṃ pi buddhaṃ saraṇaṃ gacchāmi

[For a ] third time, again I go [to the] Buddha-refuge.

tatiyaṃ pi dhammaṃ saraṇaṃ gacchāmi

[For a ] third time, again I go [to the] Dhamma-refuge.

tatiyaṃ pi saṃghaṃ saraṇaṃ gacchāmi

[For a ] third time, again I go [to the] Saṃgha-refuge.

(Khp. 1, Saraṅattayaṃ

Lost in samsara)

… Cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatîti.

[An] untamed mind, mendicants, leads to great purposelessness.

… Cittaṃ, bhikkhave, dantaṃ mahato atthāya saṃvattatîti.

[A] tamed mind, mendicants, leads to great purpose.

… Cittaṃ, bhikkhave, aguttaṃ mahato anatthāya saṃvattatîti.

[An] unguarded mind, mendicants, leads to great purposelessness.

… Cittaṃ, bhikkhave, guttaṃ mahato atthāya saṃvattatîti.

[A] guarded mind, mendicants, leads to great purpose.

… Cittaṃ, bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatîti.

[An] unprotected mind, mendicants, leads to great purposelessness.

… Cittaṃ, bhikkhave, rakkhitaṃ mahato atthāya saṃvattatîti.

[A] protected mind, mendicants, leads to great purpose.

… Cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatîti.

[An] unrestrained mind, mendicants, leads to great purposelessness.

… Cittaṃ, bhikkhave, saṃvutaṃ mahato atthāya saṃvattatîti.

[A] restrained mind, mendicants, leads to great purpose.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yaṃ evaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati, yathayidaṃ cittaṃ. Cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattatîti.

Mendicants, I have not clearly seen other than this one thing, that is, a mind untamed, unguarded, unprotected, unrestrained, leads great aimlessness. Mendicants, the untamed, unguarded, unprotected, unrestrained, mind leads to no great end.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yaṃ evaṃ dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati, yathayidaṃ cittaṃ. Cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattatîti.

Mendicants, I have not clearly seen other than this one thing, that is, a mind tamed, guarded, protected, restrained, leads to great purpose. Mendicants, the tamed, guarded, protected, restrained, mind leads to great purpose.

(A.N. 1.4 [1.31-40] Adantavaggo

A.N. I.21-26, Abhavita sutta

Lost in samsara)

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yena anuppannā vā akusalā dhammā uppajjanti, uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Mendicants, I have not clearly seen other than this one thing,

yena anuppannā vā akusalā dhammā uppajjanti,

That unarisen or unskillful things [are caused to?] arise,

uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti,

Arisen and unskillful things lead to increase to fullness,

yathayidaṃ, bhikkhave, micchādiṭṭhi.

That is, mendicants, [than] wrong view.

Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti,

It is for one of wrong view, mendicants, that unarisen and, in fact, unskilful things arise,

uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti.

Arisen and unskillful things lead to increase to fullness.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yena anuppannā vā kusalā dhammā uppajjanti, uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti, yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Mendicants, I have not clearly seen other than this one thing,

yena anuppannā vā kusalā dhammā uppajjanti,

That unarisen or skillful mental states arise

uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti,

Arisen or skillful mental states lead to increase to fullness

yathayidaṃ, bhikkhave, sammādiṭṭhi.

That is, mendicants, right view

Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti,

For one of right view, mendicants, unarisen and verily skilful mental states arise

uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti.

Arisen and skillful mental states lead to increase to fullness

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yena anuppannā vā

kusalā dhammā nūppajjanti, uppannā vā kusalā dhammā parihāyanti, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā n’ūppajjanti, uppannā ca kusalā dhammā parihāyanti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Mendicants, I have not clearly seen other than this one thing,

yena anuppannā vā kusalā dhammā nūppajjanti,

That unarisen or skilful mental states do not arise

uppannā vā kusalā dhammā parihāyanti,

Arisen or skilful mental states deteriorate

yathayidaṃ, bhikkhave, micchādiṭṭhi.

That is, mendicants, wrong view

Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā n’ūppajjanti,

For one of wrong view, mendicants, unarisen and verifly skilful mental states do not arise

uppannā ca kusalā dhammā parihāyanti.

Arisen and skilful mental states deteriorates

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yena anuppannā vā akusalā dhammā nūppajjanti, uppannā vā akusalā dhammā parihāyanti, yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā n’ūppajjanti, uppannā ca akusalā dhammā parihāyanti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

That unarisen or skilful mental states do not arise

yena anuppannā vā akusalā dhammā nūppajjanti,

That unarisen or unskilful mental states do not arise

uppannā vā akusalā dhammā parihāyanti,

Arisen or unskilful mental states decrease

yathayidaṃ, bhikkhave, sammādiṭṭhi.

That is, mendicants, right view

Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā n’ūppajjanti,

For one of right view, mendicants, unarisen and verily unskilful mental states do not arise

uppannā ca akusalā dhammā parihāyanti.

Arisen and unskilful mental states deteriorate

(A.N. 1.16.2, [1.298-301] Ekadhammapāli Dutiyavaggo)

… bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti; vāyamati; viriyaṃ ārabhati, cittaṃ paggaṇhāti; padahati.

… bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti; vāyamati; viriyaṃ ārabhati, cittaṃ paggaṇhāti; padahati.

…a mendicant generates formerly unarisen zeal, strives, makes effort, uplifts the mind, confronts unarisen demeritorious, and unskilful states.

… bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti; vāyamati; viriyaṃ ārabhati, cittaṃ paggaṇhāti; padahati.

…a mendicant generates formerly unarisen zeal, strives, makes effort, uplifts the mind, confronts, for the abandonment of arisen demeritorious, and unskilful states.

… bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti; vāyamati; viriyaṃ ārabhati, cittaṃ paggaṇhāti; padahati.

…a mendicant generates arisen zeal, strives, uplifts the mind, confronts, makes effort for the arising of unarisen skilful states.

… bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti; vāyamati; viriyaṃ ārabhati, cittaṃ paggaṇhāti; padahati.…

…a mendicant generates arisen zeal, strives, uplifts the mind, confronts, makes effort for the maintenance of arisen skilful states, non-confusion, the increase to fullness and development of completion.

(A.N. 1.18 [1.394-397] Apara-accharāsaṅghātavaggo)

Further Readings 1

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati, yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatîti.

“Mendicants, I have not perceived a mental state that leads to the disappearance and confusion of the true dhamma, that is, mendicants, other than laziness. Laziness, mendicants, leads to confusion and disappearance of the true dhamma.”

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati, yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, saddhamassa ṭhitiyā asammosāya anantaradhānāya saṃvattatîti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another mental state that

yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati, yathayidaṃ, bhikkhave, appamādo.

leads to non-confusion and to the non-disappearance and persistence of the true dhamma as Non-laziness, mendicants.

Appamādo, bhikkhave, saddhamassa ṭhitiyā asammosāya anantaradhānāya saṃvattatîti.

Nonlaziness, mendicants, leads to non-confusion and to the non-disappearance and persistence of the true dhamma

“Mendicants, I have not perceived a mental state that leads to non-confusion and to the non-disappearance and persistence of the true dhamma as Non-laziness, mendicants. Nonlaziness, mendicants, leads to non-confusion and to the non-disappearance and persistence of the true dhamma.”

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yaṃ evaṃ saddhammassa sammosāya antaradhānāya saṃvattati, yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, saddhamassa sammosāya antaradhānāya saṃvattatîti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another mental state

yaṃ evaṃ saddhammassa sammosāya antaradhānāya saṃvattati, yathayidaṃ, bhikkhave, kosajjaṃ.

that leads to confusion and to the disappearance of the true dhamma as indolence, mendicants.

Kosajjaṃ, bhikkhave, saddhamassa sammosāya antaradhānāya saṃvattatîti.

Indolence, mendicants, leads to confusion and to the disappearance of the true dhamma.

“Again, mendicants, I have not perceived another mental state that leads to confusion and to the disappearance of the true dhamma as indolence, mendicants. Indolence, mendicants, leads to confusion and to the disappearance of the true dhamma.”

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati, yathayidaṃ, bhikkhave, viriyārambho. Viriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatîti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another mental state

yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati, yathayidaṃ, bhikkhave, viriyārambho.

that leads to non-confusion and to the non-disappearance and persistence of the true dhamma as making an effort, mendicants.

Viriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatîti.

Making an effort, mendicants, leads to non-confusion and to the persistence and non-disappearance of the true dhamma.

“Again, mendicants, I have not perceived another mental state that leads to non-confusion and to the non-disappearance and persistence of the true dhamma as making an effort, mendicants. Making an effort, mendicants, leads to non-confusion and to the persistence and non-disappearance of the true dhamma.”

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi, yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati, yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatîti.

Nâhaṃ, bhikkhave, aññaṃ ekadhammaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another mental state

yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati, yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ.

that leads to confusion and disappearance of the true dhamma, mendicants, as practice of unskillful mental states and not practicing skillful mental states.

Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatîti.

Mendicants, practicing unskillful mental states and not practicing skillful mental states leads to the confusion and destruction, of the true dhamma.

Again, mendicants, I have not perceived another mental state that leads to confusion and disappearance of the true dhamma, mendicants, as practice of unskillful mental states and not practicing skillful mental states. Mendicants, practicing unskillful mental states and not practicing skillful mental states leads to the confusion and destruction of the true dhamma.

(A.N. 1.10 [1.114-117] Dutiyapamādādivaggo)

Nâhaṃ, bhikkhave, aññaṃ ekarūpaṃ pi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekarūpaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another sight

yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthirūpaṃ.

that has so continually overpowered a man’s mind than this one: namely, monks the sight of a woman.

Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

The sight of a woman, monks, continually overpowers a man’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekasaddaṃ pi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthisaddo. Itthisaddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekasaddaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single sound

yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthisaddo.

that has so continually overpowered a man’s mind than this one: namely, monks the sound of a woman.

Itthisaddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

The sound of a woman, monks, continually overpowers a man’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekagandhaṃ pi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthigandho. Itthigandho, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekagandhaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single scent

yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthigandho.

that has so continually overpowered a man’s mind than this one: namely, monks the scent of a woman.

Itthigandho, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

The scent of a woman, monks, continually overpowers a man’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekarasaṃ pi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthiraso. Itthiraso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekarasaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single taste

yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthiraso.

that has so continually overpowered a man’s mind than this one: namely, monks the taste of a woman.

Itthiraso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

The taste of a woman, monks, continually overpowers a man’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbaṃ pi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthiphoṭṭhabbo. Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single feeling

yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthiphoṭṭhabbo.

that has so continually overpowered a man’s mind than this one: namely, monks the feel of a woman’s touch.

Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatîti.

The touch of a woman, monks, continually overpowers a man’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekarūpaṃ pi samanupassāmi, yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisarūpaṃ. Purisarūpaṃ, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekarūpaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single sight

yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisarūpaṃ.

that has so continually overpowered a woman’s mind than this one: namely, monks the sight of a man.

Purisarūpaṃ, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

The sight of a man, monks, continually overpowers a woman’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekasaddaṃ pi samanupassāmi, yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisasaddo. Purisasaddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekasaddaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single sound

yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisasaddo.

that has so continually overpowered a woman’s mind than this one: namely, monks the sound of a man.

Purisasaddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

The sound of a man, monks, continually overpowers a woman’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekagandhaṃ pi samanupassāmi, yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisagandho. Purisagandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekagandhaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single scent

yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisagandho.

that has so continually overpowered a woman’s mind than this one: namely, monks the scent of a man.

Purisagandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

The scent of a man, monks, continually overpowers a woman’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekarasaṃ pi samanupassāmi, yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisaraso. Purisaraso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekarasaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single taste

yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisaraso.

that has so continually overpowered a woman’s mind than this one: namely, monks the taste of a man.

Purisaraso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

The taste of a man, monks, continually overpowers a woman’s mind.

Nâhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbaṃ pi samanupassāmi, yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisaphoṭṭhabbo. Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

Nâhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbaṃ pi samanupassāmi,

Again, mendicants, I have not perceived another single feeling

yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, purisaphoṭṭhabbo.

that has so continually overpowered a woman’s mind than this one: namely, monks the feel of a man’s touch.

Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatîti.

The feel of a man’s touch, monks, continually overpowers a woman’s mind.

(A.N. 1.1. [1.1-10] Cittapariyādānavaggo

Lost in samsara)

1 Like
13

Hi! @SamK

Thank you so much for your detailed answer. It’s extremely helpful, especially where it mirrors my choices and struggles–like 80%; and the 20% is just where you provide helpful explanations I hadn’t thought of :smile: Yeah, the hyphen things probably doesn’t matter much. (I tend to push the envelope with word mushing–can’t remember the technical term at the moment).
best,
~l

14

Greetings @Tejas,
Thanks! Looking forward to reading your work.
best,
~l

15

Thanks @johnk. I figured as much, but your endorsement does lift what little uneasiness I had about it.