Illustrated Glossary of Pāli Terms [k] []

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====== Illustrated Glossary of Pāli Terms [k] ======

[[en:dictionary:igpt_k#info|➥]] — —

====== Info ======

<span info>The upper info is for display reasons for pages refering to words not included in this dictionary.</span>

Detail on "Illustrated Glossary of Pāli Terms" see [[igpt#Illustrated Glossary of Pāli Terms|Index and Introduction]].

====== Content ======

{{section>en:tech:template_includes#en_dictionary_header&nouser&nodate&noheader&noeditbutton&firstsectiononly&noreadmore}}

<div centeralign>[[igpt|Index IGPT]]\\
[[igpt_a|a]] | [[igpt_ā|ā]] | [[igpt_i|i]] | [[igpt_ī|ī]] | [[igpt_u|u]] | [[igpt_ū|ū]] | [[igpt_e|e]] | [[igpt_o|o]] | **[[igpt_k|k]]** | [[igpt_kh|kh]] | [[igpt_g|g]] | [[igpt_gh|gh]] | [[igpt_ṅ|ṅ]] | [[igpt_c|c]] | [[igpt_ch|ch]] | [[igpt_j|j]] | [[igpt_jh|jh]] | [[igpt_ñ|ñ]] | [[igpt_ṭ|ṭ]] | [[igpt_ṭh|ṭh]] | [[igpt_ḍ|ḍ]] | [[igpt_ḍh|ḍh]] | [[igpt_ṇ|ṇ]] | [[igpt_t|t]] | [[igpt_th|th]] | [[igpt_d|d]] | [[igpt_dh|dh]] | [[igpt_n|n]] | [[igpt_p|p]] | [[igpt_ph|ph]] | [[igpt_b|b]] | [[igpt_bh|bh]] | [[igpt_m|m]] | [[igpt_y|y]] | [[igpt_r|r]] | [[igpt_l|l]] | [[igpt_v|v]] | [[igpt_s|s]] | [[igpt_h|h]] | [[igpt_ḷ|ḷ]] </div>

====== k ======


===== kaṇha =====

[[en:dictionary:igpt_k#kaṇha|➥]] **[[kaṇha]]** and **[[sukka]]**.

=== Renderings ===

  * for **[[kaṇha]]**:
    * dark
    * inwardly dark
    * inward darkness
  * for **[[sukka]]**:
    * bright
    * inwardly bright
  * for **[[kaṇhakamma]]**:
    * accumulated demerit
  * [[en:dictionary:kaṇha#kaṇha]]: inward darkness; inwardly dark
  * [[en:dictionary:kaṇha#kaṇhaṁ]]: dark
  * [[en:dictionary:kaṇha#kaṇhakammo]]: accumulated demerit
  * [[en:dictionary:kaṇha#sukkaṁ]]: bright
  * [[en:dictionary:kaṇha#sukko]]: bright
  * [[en:dictionary:kaṇha#sukkā]]: bright
  * [[en:dictionary:kaṇha#sukka]]: bright
  * [[en:dictionary:kaṇha#kaṇhassa]]: inward darkness

=== Introduction ===

**Inward darkness**

Inward darkness (either //[[tama]]// or //[[kaṇha]]//) connotes all spiritually unwholesome states. For example, Māra’s tenfold army is called ‘the forces of inward darkness’ (//[[kaṇhassābhippahārinī]]//, [[:en:tipitaka:sltp:sn_utf8#v.439|Snp 439]]):

<blockquote> • Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second. Third is hunger and thirst. The fourth is called craving. Lethargy and torpor are your fifth. The sixth is called fear. Your seventh is doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]. Denigration and obstinacy are your eighth. Gain, renown, honour, and ill-gotten prestige [are your ninth]. Extolling oneself and despising others, [considering them inferior due to conceit, is your tenth]. That is your army, Namuci, the forces of inward darkness. None but the heroic will conquer it. Having conquered it one finds happiness.

<div pali>//Kāmā te paṭhamā senā dutiyā arati vuccati//\\ //Tatiyā khuppipāsā te catutthī taṇhā pavuccati//\\ //Pañcamaṁ thīnamiddhaṁ te chaṭṭhā bhīru pavuccati//\\ //Sattamī vicikicchā te makkho thambho te aṭṭhamo//\\ //Lābho siloko sakkāro micchāladdho ca yo yaso//\\ //Yo cattānaṁ samukkaṁse pare ca avajānati//\\ //Esā namuci te senā kaṇhassābhippahārinī//\\ //Na naṁ asūro jināti jetvā ca labhate sukhaṁ//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.436|Snp 436]]-439)</cite></div>
</blockquote>

Sometimes individual factors are singled out as factors of inward darkness. For example, 1) craving 2) mental impurity 3) passionate attachment:

<blockquote>1) He destroyed craving for immaterial-factors-and-bodily-form in this world, the stream of inward darkness which had long been lurking in him.’

<div pali>//Acchecchi taṇhaṁ idha nāmarūpe kaṇhassa sotaṁ dīgharattānusayitaṁ//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.355|Snp 355]])</cite></div>

2) When he is conscious of a state of mental impurity he should dispel it with the thought: “It is part of inward darkness.”

<div pali>//Yadāvilattaṁ manaso vijaññā kaṇhassa pakkho ti vinodayeyya//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.967|Snp 967]])</cite></div>

3) Those who are full of passionate attachment, enveloped in a mass of inward darkness, will never see [the nature of reality] which is obscure, deep, hard to discern, subtle, going against the stream.

<div pali>//Paṭisotagāmiṁ nipuṇaṁ gambhīraṁ duddasaṁ aṇuṁ//\\ //Rāgarattā na dakkhinti tamokkhandhena āvutāti//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.137|SN i 137]])</cite></div>
</blockquote>

However, that inward darkness equals the //[[āsava]]s// is most clearly seen from this quote:

<blockquote> • In the first watch of the night I recalled my previous births. In the middle watch of the night I purified my divine vision. In the last watch of the night I obliterated the mass of inward darkness.

<div pali>//Rattiyā paṭhamaṁ yāmaṁ pubbajātimanussariṁ//\\ //Rattiyā majjhimaṁ yāmaṁ dibbacakkhuṁ visodhayiṁ//\\ //Rattiyā pacchime yāme tamokkhandhaṁ padālayiṁ//. <cite>([[:en:tipitaka:sltp:th_utf8#v.627|Tha 627]])</cite></div>
</blockquote>

This quote should be compared to the Buddha’s enlightenment where inward darkness is replaced by the three //āsavas//:

<blockquote>I directed my mind to the knowledge through recalling of past lives;

<div pali>//pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.//</div>

... I recalled my manifold former lives with their aspects and particulars.

<div pali>//Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.//</div>

This was the first final knowledge attained by me in the first watch of the night;

<div pali>//Ayaṁ kho me brāhmaṇa rattiyā paṭhame yāme paṭhamā vijjā adhigatā//</div>

I directed my mind towards the knowledge of the transmigration of beings

<div pali>//sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.//</div>

... Thus with purified divine vision surpassing that of men, I saw beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate, and discerned how beings fare according to their deeds.

<div pali>//Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne uppajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.//</div>

This was the second final knowledge attained by me in the middle watch of the night.

<div pali>//Ayaṁ kho me brāhmaṇa rattiyā majjhime yāme dutiyā vijjā adhigatā//</div>

I directed my mind towards the knowledge of the destruction of perceptually obscuring states.

<div pali>//āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.//</div>

... thus knowing, thus seeing, my mind was freed from the three states of perceptual obscuration.

<div pali>//Tassa me evaṁ jānato evaṁ passato kāmāsavā pi cittaṁ vimuccittha. Bhavāsavā pi cittaṁ vimuccittha. Avijjāsavā pi cittaṁ vimuccittha.//</div>

With release, there was the knowledge I was released. I knew that birth was destroyed. The religious life has been fulfilled. What had to be done has been done. There will be no further arising in any state of individual existence

<div pali>//Vimuttasmiṁ vimuttami ti ñāṇaṁ ahosi. Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti abbhaññāsiṁ.//</div>

This was, brahman, the third final knowledge attained by me in the last watch of the night.

<div pali>//Ayaṁ kho me brāhmaṇa rattiyā pacchime yāme tatiyā vijjā adhigatā//. <cite>(Vin.3.3-4)</cite></div>
</blockquote>

=== Illustrations ===

__Illustration:__ **[[kaṇha]]**, **<span #dark>dark</span>**; **[[sukka]]**, **<span #bright>bright</span>**

<blockquote>What is the dark path of practice? The tenfold wrong factors.

<div pali>//katamo ca bhikkhave kaṇhamaggo: micchādiṭṭhi... micchāsamādhi micchāñāṇaṁ micchāvimutti.//</div>

What is the bright path of practice? The tenfold right factors.

<div pali>//Katamo ca bhikkhave sukkamaggo: sammādiṭṭhi... sammāsamādhi sammāñāṇaṁ sammāvimutti//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.244|AN v 244]])</cite></div>
</blockquote>

__Illustration:__ **[[kaṇha]]**, **<span #inward_darkness>inward darkness</span>**

<blockquote>Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second. Third is hunger and thirst. The fourth is called craving.

Lethargy and torpor are your fifth. The sixth is called fear. Your seventh is doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]. Denigration and obstinacy are your eighth.

Gain, renown, honour, and ill-gotten prestige [are your ninth]. Extolling oneself and despising others, [considering them inferior due to conceit, is your tenth].

That is your army, Namuci, the forces of inward darkness. None but the heroic will conquer it. Having conquered it one finds happiness.

<div pali>//Kāmā te paṭhamā senā dutiyā arati vuccati//\\ //Tatiyā khuppipāsā te catutthī taṇhā pavuccati//</div>

<div pali>//Pañcamaṁ thīnamiddhaṁ te chaṭṭhā bhīru pavuccati//\\ //Sattamī vicikicchā te makkho thambho te aṭṭhamo//</div>

<div pali>//Lābho siloko sakkāro micchāladdho ca yo yaso//\\ //Yo cattānaṁ samukkaṁse pare ca avajānati//</div>

<div pali>//Esā namuci te senā kaṇhassābhippahārinī//\\ //Na naṁ asūro jināti jetvā ca labhate sukhaṁ//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.436|Snp 436]]-439)</cite></div>
</blockquote>

__Illustration:__ **[[kaṇha]]**, **<span #inwardly_dark>inwardly dark</span>**; **[[sukka]]**, **<span #inwardly_bright>inwardly bright</span>**

<blockquote>There are spiritually wholesome and spiritually unwholesome factors; blameworthy and blameless factors; inferior and superior factors; and inwardly dark and bright factors with their correlative combinations.

<div pali>//Atthi bhikkhave kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.104|SN v 104]])</cite></div>
</blockquote>

==== kaṇhaṁ ====

[[en:dictionary:igpt_k#kaṇhaṁ|➥]] **[[kaṇhaṁ]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[kaṇhaṁ]]**, **<span #dark>dark</span>**

<blockquote>What is conduct that is dark with dark karmic consequences?

<div pali>//Katamañca bhikkhave kammaṁ kaṇhaṁ kaṇhavipākaṁ//</div>

In this regard, some person is a killer, a thief, an adulterer, a liar, or a drinker.

<div pali>//Idha bhikkhave ekacco pāṇātipātī hoti adinnādāyī hoti kāmesu micchācārī hoti musāvādī hoti surāmerayamajjapamādaṭṭhāyī hoti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.234|AN ii 234]])</cite></div>
</blockquote>

==== kaṇhakammo ====

[[en:dictionary:igpt_k#kaṇhakammo|➥]] **[[kaṇhakammo]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[kaṇhakammo]]**, **<span #accumulated_demerit>accumulated demerit</span>**

<blockquote>The stream Bāhumatī: a fool may bathe there forever yet will not purify himself of accumulated demerit.

<div pali>//bāhumatiṁ nadiṁ niccampi bālo pakkhanno kaṇhakammo na sujjhati//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.039|MN i 39]])</cite></div>
</blockquote>

==== sukkaṁ ====

[[en:dictionary:igpt_k#sukkaṁ|➥]] **[[sukkaṁ]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[sukkaṁ]]**, **<span #bright>bright</span>**

<blockquote>What is conduct that is bright with bright karmic consequences?

<div pali>//Katamañca bhikkhave kammaṁ sukkaṁ sukkavipākaṁ//</div>

In this regard, some person refrains from killing, stealing, adultery, lying, and drinking.

<div pali>//Idha bhikkhave ekacco pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti musāvādā paṭivirato hoti surāmerayamajjapamādaṭṭhānā paṭivirato hoti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.234|AN ii 234]])</cite></div>
</blockquote>

__Illustration:__ **[[kaṇhaṁ]]**, **<span #dark>dark</span>**; **[[sukkaṁ]]**, **<span #bright>bright</span>**

<blockquote>Having abandoned dark [spiritually unwholesome] factors, a wise person should develop bright [spiritually wholesome] factors.

<div pali>//Kaṇhaṁ dhammaṁ vippahāya sukkaṁ bhāvetha paṇḍito//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.024|SN v 24]])</cite></div>
</blockquote>

__COMMENT:__

  * 1) Commentary to [[:en:tipitaka:sltp:sn_v_utf8#pts.024|SN v 24]]: //Kaṇhan ti akusaladhammaṁ. Sukkan ti kusaladhammaṁ//.
  * 2) What are spiritually unwholesome factors? Namely, the eightfold path [of wrong factors].

<div pali>//Katame ca bhikkhave akusalā dhammā seyyathīdaṁ micchādiṭṭhi... micchāsamādhi//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.018|SN v 18]])</cite></div>
  * 3) What are spiritually wholesome factors? Namely, the eightfold path [of right factors].

<div pali>//Katame ca bhikkhave kusalā dhammā seyyathīdaṁ sammādiṭṭhi... sammāsamādhi//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.018|SN v 18]])</cite></div>

==== sukko ====

[[en:dictionary:igpt_k#sukko|➥]] **[[sukko]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[sukko]]**, **<span #bright>bright</span>**

<blockquote>Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta’s bright moral nature was eradicated.

<div pali>//Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa sukko dhammo samucchedamagamā//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.240|SN ii 240]])</cite></div>
</blockquote>

==== sukkā ====

[[en:dictionary:igpt_k#sukkā|➥]] **[[sukkā]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[sukkā]]**, **<span #bright>bright</span>**

<blockquote>Two bright qualities protect the world. Which two? Shame of wrongdoing and fear of wrongdoing.

<div pali>//Dveme bhikkhave sukkā dhammā lokaṁ pālenti. Katame dve? Hiri ca ottappañca//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.036|Iti 36]])</cite></div>
</blockquote>

==== sukka ====

[[en:dictionary:igpt_k#sukka|➥]] **[[sukka]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[sukka]]**, **<span #bright>bright</span>**

<blockquote>Knowledge [of a craft] arises for a fool to his harm. It destroys his bright moral nature, cleaving his head.

<div pali>//Yāvadeva anatthāya ñattaṁ bālassa jāyati// \\ //Hanti bālassa sukkaṁsaṁ muddhamassa vipātayaṁ//. <cite>([[:en:tipitaka:sltp:dhp_utf8#v.72|Dhp 72]])</cite></div>

Sensuous pleasures have endless dangers. They are full of suffering. They are [like] deadly poison. They offer little enjoyment, stir up spiritual defilements, and wither away the bright aspects [of one’s nature].

<div pali>//Anantādīnavā kāmā bahudukkhā mahāvisā// \\ //Appassādā raṇakarā sukkapakkhavisosanā//. <cite>([[:en:tipitaka:sltp:thi_utf8#v.358|Thi 358]])</cite></div>
</blockquote>

==== kaṇhassa ====

[[en:dictionary:igpt_k#kaṇhassa|➥]] **[[kaṇhassa]]**: (main article see: [[kaṇha]])

__Illustration:__ **[[kaṇhassa]]**, **<span #inward_darkness>inward darkness</span>**

<blockquote>‘He destroyed craving for immaterial-factors-and-bodily-form in this world, the stream of inward darkness which had long been lurking in him.’

<div pali>//Acchecchi taṇhaṁ idha nāmarūpe kaṇhassa sotaṁ dīgharattānusayitaṁ//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.355|Snp 355]])</cite></div>

When he is conscious of a state of mental impurity he should dispel it with the thought: ‘It is part of inward darkness’

<div pali>//Yadāvilattaṁ manaso vijaññā kaṇhassa pakkho ti vinodayeyya//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.967|Snp 967]])</cite></div>
</blockquote>

===== kappa =====

[[en:dictionary:igpt_k#kappa|➥]] **[[kappa]]**:

=== Renderings ===

  * for **[[kappa]]**:
    * one hundred years
    * a universal cycle
    * the period of a universal cycle
  * for **[[saṁvaṭṭavivaṭṭakappa]]**:
    * the period of a universal cycle
  * for **[[kappaṁ n’eti]]**:
    * he is not caught up in egocentric conception
  * [[en:dictionary:kappa#kappa]]: period of a universal cycle; egocentric conception
  * [[en:dictionary:kappa#kappaṁ]]: century; the period of a universal cycle
  * [[en:dictionary:kappa#kappe]]: centuries; universal cycle
  * [[en:dictionary:kappa#kappā]]: universal cycle
  * [[en:dictionary:kappa#kappaṁ n’eti]]: he is not caught up in egocentric conception
  * [[en:dictionary:kappa#kappāni]]: modes of egocentric conception


=== Introduction ===

**The period of a universal cycle**

The period of a universal cycle (//[[kappa]]//) is long (//dīgho kho bhikkhu kappo// [[:en:tipitaka:sltp:sn_ii_utf8#pts.181|SN ii 181]]). If a square city had sides 10 kilometres long, and walls 10 kilometres high, and was filled with mustard seeds, and a man removed one seed every hundred years, he would have removed all the seeds, but the universal cycle would still be unfinished <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.182|SN ii 182]])</cite>.

The maths is easily totted. If a mustard seed is a cubic millimetre, then the seeds would be emptied in 10,000 million million years.

**Living for a kappa**

But perplexingly, the Buddha said that by developing the four paths to psychic power (//[[cattāro iddhipādā]]//), if one wished one could live for a //[[kappa]]// or slightly more than a //kappa// (//kappaṁ vā tiṭṭheyya kappāvasesaṁ vā// [[:en:tipitaka:sltp:sn_v_utf8#pts.259|SN v 259]]). He said he could do the same himself <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.103|DN ii 103]])</cite>. But is this the same //kappa//? Could an arahant live for billions of years?

**The problem of co-existing Buddhas**

Some, amazingly, say yes, he can. But there are problems with this. Firstly, there can never simultaneously be two Perfectly Enlightened Buddhas in the world (//yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddho apubbaṁ acarimaṁ uppajjeyyuṁ netaṁ ṭhānaṁ vijjatī ti//, [[:en:tipitaka:sltp:mn_iii_utf8#pts.065|MN iii 65]]). And if these Perfectly Enlightened Buddhas lived for the period of a universal cycle, their lives would overlap, which would break this law. The births of recent Buddhas are as follows:

  * Buddha Vipassī: 91 kappas ago
  * Buddha Sikhī and Buddha Vessabhū: 31 kappas ago
  * Buddha Kakusandha, Buddha Konāgamana, Buddha Kassapa and Buddha Gotama arose in this present ‘fortunate kappa’ (//[[bhaddakappe]]//), and Buddha Metteyya is expected here, too <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.002|DN ii 2]]; BDPPN)</cite>.

Thus, with up to five Perfectly Enlightened Buddhas in one //kappa//, with each Buddha capable of living one //kappa//, but unable to co-exist with other Perfectly Enlightened Buddhas, it would only be possible if //kappa// had more than one meaning, with one //kappa// being much shorter, at most a fifth of the other.

**Venerable MahāKassapa: less than 220 years old**

In more recent times, consider Venerable Mahā Kassapa. He was 120 years old at the First Council <cite>(BDPPN)</cite>, and some even claim he is still alive today, dwelling in the Kukkutagiri Mountains, wrapt in samādhi, awaiting the arrival of Metteyya Buddha <cite>(BDPPN)</cite>. According to this he is therefore now approximately 2,600 years old. But at the Second Council, 100 years after the First Council, the oldest bhikkhu on earth (//[[paṭhavyā saṅghatthero]]//, Vin.2.303) was Venerable Sabbakāma. Therefore Kassapa must have passed away before his 220th birthday. But 220 is too generous, because by the laws of normal distribution, Sabbakāma must have been marking the end of the bell curve. And as, at the Second Council, he had been in robes for 120 years, and if we can assume he ordained at aged 20 after leaving his wife <cite>([[:en:tipitaka:sltp:th_utf8#v.453|Tha 453]])</cite>, then it would seem that the absolute end of the bell curve would not be many hours or minutes beyond 140, and that 140 is therefore as old as a bhikkhu can possibly get.

**Kappa: length is not fixed**

The [[Mahāpadāna Sutta]] <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.003|DN ii 3]])</cite> says human lifespan (//[[āyuppamāṇaṁ]]//) has varied considerably in the times of previous Perfectly Enlightened Buddhas, as follows:

<blockquote> • Buddha Vipassī: 80,000 years.

<div pali>//asīti vassasahassāni āyuppamāṇaṁ ahosi// <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.053|DN ii 53]])</cite></div>
</blockquote>

  * Buddha Sikhī: 70,000 years
  * Buddha Vessabhū: 60,000 years
  * Buddha Kakusandhu: 40,000 years
  * Buddha Konāgamana: 30,000 years
  * Buddha Kassapa: 20,000 years
  * Buddha Gotama: 100 years.

The [[Mahāpadāna Sutta]] <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.011|DN ii 11]])</cite> gives further details of Buddha Vipassī:

  * He was born of the //[[khattiya]]// race in a //khattiya// family

<div pali>//Vipassī bhikkhave bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi khattiyakule udapādi//</div>

  * He lived for 80,000 years

<div pali>//Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi//</div>

Thus Buddha Vipassī lived for the lifespan of his era. And because his own lifespan and the human lifespan correspond, and because Buddhas can live for a //kappa//, it suggests that //kappa// means the human lifespan, and that all the figures for human lifespans given in the list above can be read as //kappas//. So the length of this kind of //kappa// diminishes over time. Therefore //kappa// in our present era means ‘a century’.

**Universal cycle: four incalculable phases**

Now we will examine the other meanings of //kappa//: ‘universal cycle’ and ‘period of a universal cycle.’ We have already explained the timespan of the universal cycle. These cycles have four incalculable phases (//cattāri kappassa asaṅkheyyānī//):

1) a period when the universal cycle is in its contracting phase

<div pali>//yadā kappo saṁvaṭṭati//</div>

2) a period when the universal cycle is in its stationary contracted phase

<div pali>//yadā kappo saṁvaṭṭo tiṭṭhati//</div>

3) a period when the universal cycle is in its expanding phase

<div pali>//yadā kappo vivaṭṭati//</div>

4) a period when the universal cycle is in its stationary expanded phase

<div pali>//yadā kappo vivaṭṭo tiṭṭhati//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.142|AN ii 142]])</cite></div>

These cycles of expansion and contraction affect the heavenly realms, too, up to and including the world of Brahmā <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.015|DN i 15]])</cite>. With the contraction phase, the world of Brahmā disappears, and residents there must move temporarily into the Ābhassarā world.

**Universal cycles: incalculable number of sand grains**

How many of these universal cycles have there ever been? There have been so many, that the Buddha likened them to the numbers of sand grains between ‘the point where the river Ganges originates and the point where it enters the great ocean’ <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.183|SN ii 183]]-4)</cite>. And if we remember that each sand grain represents billions of centuries, that is a very long time indeed.

**Recalling previous lives**

When ascetics and Brahmanists recall previous lives, the [[Brahmajāla Sutta]] says they fall into three groups:

<blockquote>• those who remember up to several hundred thousand lifetimes

<div pali>//anekāni pi jātisatasahassāni//</div>

• those who recall [past lives during] 10 universal cycles

<div pali>//dasa pi saṁvaṭṭavivaṭṭāni//</div>

• those who recall [past lives during] 40 universal cycles

<div pali>//[[cattārīsampi saṁvaṭṭavivaṭṭāni]]//</div>
</blockquote>

These feats of memory are extraordinary, but nothing compared to Venerable Sobhita, called the ‘chief of disciples who could recall past lives’ <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.025|AN i 25]])</cite>. In the course of one night he was able to recall [past lives during] 500 universal cycles (//pañcakappasatānāhaṁ ekarattiṁ anussarinti//, [[:en:tipitaka:sltp:th_utf8#v.165|Tha 165]]-6). Anuruddha could remember further, but may have needed more nights:

<blockquote> • It is because I have developed and cultivated these four bases of mindfulness that I recall [past lives during] 1,000 universal cycles.

<div pali>//Imesañca panāhaṁ āvuso catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā kappasahassaṁ anussarāmīti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.303|SN v 303]])</cite></div>
</blockquote>

But that merely 1,000 sand grains in the 2500 kilometres of the River Ganges. The Buddha’s ability was unlimited. His usual ability during conversations was 91 universal cycles <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.483|MN i 483]]; [[:en:tipitaka:sltp:sn_iv_utf8#pts.325|SN iv 325]])</cite>:

<blockquote> • When I recollect the past ninety-one universal cycles, Vaccha, I do not recall any Ājīvaka ascetic who went to heaven.

<div pali>//Ito kho so vaccha ekanavuto kappo yamahaṁ anussarāmi nābhijānāmi kañci ājīvakaṁ saggūpagaṁ//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.483|MN i 483]])</cite></div>

• When I recollect the past ninety-one universal cycles, headman, I do not recall any family being destroyed merely by giving cooked almsfood.

<div pali>//Ito so gāmaṇi ekanavuto kappo yamahaṁ anussarāmi nābhijānāmi kiñcikulaṁ pakkabhikkhāanuppadānamattena upahatapubbaṁ//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.324|SN iv 324]])</cite></div>
</blockquote>

But at full stretch he could recall hundreds of thousands of universal cycles. In fact, as far as he liked (//so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati//, [[:en:tipitaka:sltp:dn_iii_utf8#pts.134|DN iii 134]]). Thus he could legitimately proclaim:

<blockquote> • So long is the period of a universal cycle, bhikkhu. And of universal cycles of such length, we have wandered the round of birth and death for the periods of so many universal cycles, so many hundreds of universal cycles, so many thousands of universal cycles, so many hundreds of thousands of universal cycles.

<div pali>//Evaṁ dīgho kho bhikkhu kappo. Evaṁ dīghānaṁ kho bhikkhu kappānaṁ neko kappo saṁsito nekaṁ kappasataṁ saṁsitaṁ nekaṁ kappasahassaṁ saṁsitaṁ nekaṁ kappasatasahassaṁ saṁsitaṁ//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.181|SN ii 181]]-2)</cite></div>
</blockquote>

**Recollecting kappas of contraction and expansion: centuries**

When bhikkhus recall their previous lives, they describe it as follows:

<blockquote> • ’I recall my manifold past lives, that is, one birth, two lifetimes, three lifetimes... a hundred lifetimes, a thousand lifetimes, a hundred thousand lifetimes, [past lives during] many //kappas// of contraction, many //kappas// of expansion, many //kappas// of contraction and expansion.

<div pali>//aneke pi saṁvaṭṭakappe aneke pi vivaṭṭakappe aneke pi saṁvaṭṭavivaṭṭakappe//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.214|SN ii 214]])</cite></div>
</blockquote>

Because //kappa// is part of the contraction and expansion phases of the universal cycle, in this context it must mean ‘century’:

<blockquote>• ’... many centuries of the universal cycle’s contraction phase, many centuries of the universal cycle’s expansion phase... .’</blockquote>

=== Illustrations ===

__Illustration:__ **[[kappa]]**, **<span #period_of_a_universal_cycle>period of a universal cycle</span>**

<blockquote>Devadatta is bound for [rebirth in] the plane of sub-human existence, bound for hell, and he will remain there for the period of a universal cycle, unredeemable.

<div pali>//āpāyiko devadatto nerayiko kappaṭṭho atekiccho//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.402|AN iii 402]])</cite></div>
</blockquote>

__Illustration:__ **[[kappa]]**, **<span #egocentric_conception>egocentric conception</span>**

<blockquote>‘One of purified wisdom who has utterly transcended egocentric conception in regards to things of the past and future, who is free of [bondage to] the six senses and their objects: he would properly fulfil the ideals of religious asceticism in the world.

<div pali>//Atītesu anāgatesu cā pi kappātīto aticca suddhipañño//\\ //Sabbāyatanehi vippamutto sammā so loke paribbajeyya//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.373|Snp 373]])</cite></div>
</blockquote>

==== kappaṁ ====

[[en:dictionary:igpt_k#kappaṁ|➥]] **[[kappaṁ]]**: (main article see: [[kappa]])

__Illustration:__ **[[kappaṁ]]**, **<span #century>century</span>**

<blockquote>If one develops and cultivates the four paths to psychic power, if one wishes, one could live for a century or for slightly more than a century.

<div pali>//so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.259|SN v 259]])</cite></div>

Beings have wandered the round of birth and death for many centuries, many hundreds of centuries, many thousands of centuries, many hundreds of thousands of centuries

<div pali>//neko kappo saṁsito nekaṁ kappasataṁ saṁsitaṁ nekaṁ kappasahassaṁ saṁsitaṁ nekaṁ kappasatasahassaṁ saṁsitaṁ//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.181|SN ii 181]])</cite></div>
</blockquote>

__Illustration:__ **[[kappaṁ]]**, **<span #the_period_of_a_universal_cycle>the period of a universal cycle</span>**

<blockquote> • ‘Bhante, how long is the period of a universal cycle?’

<div pali>//kīvadīgho nu kho bhante kappo ti?//</div>

 • ’The period of a universal cycle is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”

<div pali>//Dīgho kho bhikkhu kappo. So na sukaro saṅkhātuṁ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā ti//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.181|SN ii 181]])</cite></div>
</blockquote>

==== kappe ====

[[en:dictionary:igpt_k#kappe|➥]] **[[kappe]]**: (main article see: [[kappa]])

__Illustration:__ **[[kappe]]**, **<span #centuries>centuries</span>**

<blockquote>Bhikkhus, to whatever extent I wish, I recall my manifold past lives, that is, one birth, two lifetimes... a hundred thousand lifetimes, [past lives during] many centuries of the universal cycle’s contraction phase, many centuries of the universal cycle’s expansion phase, many centuries of the universal cycle’s contraction and expansion phases.

<div pali>//aneke pi saṁvaṭṭakappe aneke pi vivaṭṭakappe aneke pi saṁvaṭṭavivaṭṭakappe//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.214|SN ii 214]])</cite></div>
</blockquote>

__Illustration:__ **[[kappe]]**, **<span #universal_cycle>universal cycle</span>**; **[[saṁvaṭṭavivaṭṭakappa]]**, **<span #the_period_of_a_universal_cycle>the period of a universal cycle;</span>**

<blockquote>Having cultivated a mind of [unlimited] goodwill for seven years, then for the periods of seven universal cycles I did not return to this [low] plane of existence.

<div pali>//Satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsiṁ.//</div>

During the universal cycle’s contraction phase, I went to the Ābhassarā world.

<div pali>//Saṁvaṭṭamāne sudaṁ bhikkhave kappe ābhassarūpago homi.  //</div>

During the universal cycle’s expansion phase, I was reborn in an empty Brahmā palace.

<div pali>//Vivaṭṭamāne kappe suññaṁ brahmavimānaṁ upapajjāmi//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.014|Iti 14]]-16)</cite></div>
</blockquote>

==== kappā ====

[[en:dictionary:igpt_k#kappā|➥]] **[[kappā]]**: (main article see: [[kappa]])

__Illustration:__ **[[kappā]]**, **<span #universal_cycle>universal cycle</span>**

<blockquote> • ’Master Gotama, how many universal cycles have elapsed and gone by?’

<div pali>//Kīvabahukā nu kho bho gotama kappā abbhatītā atikkantā ti.//</div>

 • ’Brahman, many universal cycles have elapsed and gone by. It is not easy to count them and say that there have been so many universal cycles, or so many hundreds of universal cycles, or so many thousands of universal cycles, or so many hundreds of thousands of universal cycles.’

<div pali>//Bahukā kho brāhmaṇa kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ ettakā kappā iti vā ettakāni kappasatāni iti vā ettakāni kappasahassāni iti vā ettakāni kappasatasahassāni iti vā ti//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.183|SN ii 183]]-4)</cite></div>
</blockquote>

==== kappaṁ n’eti ====

[[en:dictionary:igpt_k#kappaṁ n’eti|➥]] **[[kappaṁ n’eti]]**:

=== Renderings ===

  * for **[[kappaṁ n’eti]]**:
    * he is not caught up in egocentric conception

=== Introduction ===

**Kappaṁ n’eti: [[:en:tipitaka:sltp:sn_utf8#v.521|Snp 521]], [[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]], and [[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]]**

//Kappaṁ n’eti// occurs thrice in the scriptures: [[:en:tipitaka:sltp:sn_utf8#v.521|Snp 521]], [[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]], and [[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]]. //[[Kappaṁ]]// occurs with the same meaning a further five times at [[:en:tipitaka:sltp:sn_utf8#v.373|Snp 373]], [[:en:tipitaka:sltp:sn_utf8#v.517|Snp 517]], [[:en:tipitaka:sltp:sn_utf8#v.911|Snp 911]], [[:en:tipitaka:sltp:sn_utf8#v.914|Snp 914]], and [[:en:tipitaka:sltp:sn_utf8#v.1101|Snp 1101]], but these do not much help with the meaning of //kappaṁ n’eti//:

<blockquote> • He is not caught up in egocentric conception.

<div pali>//[[na kappiyo]]//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.914|Snp 914]])</cite></div>

• The one who has abandoned egocentric conception

<div pali>//[[Kappaṁ jahaṁ]]//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.1101|Snp 1101]])</cite></div>
</blockquote>

In [[:en:tipitaka:sltp:sn_utf8#v.911|Snp 911]] //[[kappaṁ]]// is almost synonymous with //[[saṅkhā]]//:

<blockquote> • The Brahman is beyond the limits of conception and egocentric conception.

<div pali>//Na brāhmaṇo kappamupeti saṅkhā//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.911|Snp 911]])</cite></div>
</blockquote>

[[:en:tipitaka:sltp:sn_utf8#v.373|Snp 373]] and [[:en:tipitaka:sltp:sn_utf8#v.517|Snp 517]] are in the illustrations.

**Kappa: meaning**

//Kappa// means ‘a (false) supposition, imagining; a theory; a figment,’ says DOP. These words concur with our rendering, except for being countable nouns.

PED says //kappa// means ‘anything made with a definite object in view, prepared, arranged,’ and says that ‘as a cycle of time=//[[saṁsāra]]// at Sn 521, 535, 860,’ which is wrong.

**Eti: meaning**

//[[Eti]]// means:

  * ‘to go, go to, reach’ <cite>(PED)</cite>.
  * ‘goes; goes towards; reaches, obtains; reaches (a state); is involved (in)’ <cite>(DOP)</cite>.

**Norman: come to/submit to figments**

Norman translates the three references as follows:

<blockquote> • He comes to no figment among devas and men who are subject to figments.

<div pali>//Devamanussesu kappiyesu kappaṁ n’eti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.521|Snp 521]])</cite></div>

• Having thrust away the triple perception, the mud, he does not come to figments.

<div pali>//Saññaṁ tividhaṁ panujja paṅkaṁ kappaṁ n’eti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]])</cite></div>

• He does not submit to figments, being without figments.

<div pali>//kappaṁ n’eti akappiyo//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]])</cite></div>
</blockquote>

Norman does not always follow the singular cases, for which an uncountable noun would be suitable.

**[[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]]: not caught up in egocentric conception**

In [[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]] //kappaṁ n’eti //is associated with not comparing oneself with others:

<blockquote> • The sage, free of greed and stinginess, does not proclaim himself as being amongst the superior, equal, or inferior. He is not caught up in egocentric conception. He is free of egocentric conception.

<div pali>//Vītagedho amaccharī na ussesu vadate muni//\\ //Na samesu na omesu kappaṁ n’eti akappiyo//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]])</cite></div>
</blockquote>

**[[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]]: the three modes [of self-centredness] abandoned**

In [[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]] //kappaṁ n’eti //is associated with abandoning the three modes of self-centredness:

<blockquote> • One who has thrust away the three grubby modes of perception, and who is not caught up in egocentric conception: they call him ‘noble.’

<div pali>//Saññaṁ tividhaṁ panujja paṅkaṁ kappaṁ n’eti tamāhu ariyo ti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]])</cite></div>
</blockquote>

Because [[:en:tipitaka:sltp:sn_utf8#v.860|Snp 860]] (in paragraph above) involves comparison of oneself with others, we regard //saññaṁ tividhaṁ... paṅkaṁ// (‘the three grubby modes of perception’) in [[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]] as likewise implying comparison of oneself with others, and therefore meaning //[[tisso vidhā]]// (‘the three modes [of self-centredness]’). The three modes of self-centredness are:

• ‘I am better’ mode [of self-centredness]

<div pali>//seyyo’hamasmī ti vidhā//</div>

• ‘I am equal’ mode [of self-centredness]

<div pali>//sadiso’hamasmī ti vidhā //</div>

• ‘I am worse’ mode [of self-centredness]

<div pali>//hīno’hamasmī ti vidhā//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.056|SN v 56]])</cite></div>

**[[:en:tipitaka:sltp:sn_utf8#v.521|Snp 521]]**

[[:en:tipitaka:sltp:sn_utf8#v.521|Snp 521]] is illustrated below.

**Conclusion**

//Kappaṁ n’eti// is associated with terms that imply arahantship:

1) Not comparing oneself with others

2) Thrusting away the three modes of self-centredness

Although //[[kappaṁ]]// is close in meaning to the widely supported ‘figment,’ this term is problematic for two reasons:

1) Firstly, our findings show that the specific figment involved is //‘//egocentric conception.’

2) Secondly, egocentric conception is an uncountable noun, and therefore better than ‘figment’ because pluralising is then unnecessary.

=== Illustrations ===

__Illustration:__ **[[kappaṁ n’eti]]**, **<span #he_is_not_caught_up_in_egocentric_conception>he is not caught up in egocentric conception</span>**

<blockquote>Amidst devas and men caught up in egocentric conception, he is not caught up in egocentric conception. They call him spiritually cleansed.

<div pali>//Devamanussesu kappiyesu kappaṁ n’eti tamāhu nahātako ti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.521|Snp 521]])</cite></div>
</blockquote>

==== kappāni ====

[[en:dictionary:igpt_k#kappāni|➥]] **[[kappāni]]**: (main article see: [[kappaṁ n’eti]])

__Illustration:__ **[[kappāni]]**, **<span #modes_of_egocentric_conception>modes of egocentric conception</span>**

<blockquote>‘One who has investigated all modes of egocentric conception, the round of birth and death, and both the passing away and rebirth [of beings]; one who is free of spiritual defilement, spiritually unblemished, spiritually purified, who has realised the destruction of birth: they call him enlightened.’

<div pali>//Kappāni viceyya kevalāni saṁsāraṁ dubhayaṁ cutūpapātaṁ//\\ //Vigatarajamanaṅgaṇaṁ visuddhaṁ pattaṁ jātikhayaṁ tamāhu buddhan ti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.517|Snp 517]])</cite></div>
</blockquote>

__COMMENT:__

//[[Kappāni]]//: ‘modes of egocentric conception.’ Egocentric conception is linked to the three modes of self-centredness in [[:en:tipitaka:sltp:sn_utf8#v.535|Snp 535]]. It likely has that meaning here.


===== kamma =====

[[en:dictionary:igpt_k#kamma|➥]] **[[kamma]]**:

=== Renderings ===

  * for **[[en:dictionary:kamma#kamma]]**:
    * [[en:dictionary:kamma#conduct|conduct]]
    * [[en:dictionary:kamma#deed|deed]]
    * [[en:dictionary:kamma#accumulated_merit|accumulated merit]]
    * [[en:dictionary:kamma#accumulated_demerit|accumulated demerit]]
    * [[en:dictionary:kamma#karmically_consequential_conduct|karmically consequential conduct]]
    * [[en:dictionary:kamma#the_operation_of_the_karmic_mechanism|the operation of the karmic mechanism]]
    * [[en:dictionary:kamma#legal_act_of_an_assembly_of_bhikkhus|legal act of an assembly of bhikkhus]]
  * for **[[en:dictionary:kamma#kaṇhakamma]]**:
    * [[en:dictionary:kamma#accumulated_demerit|accumulated demerit]]
  * for **[[en:dictionary:kamma#pāpakamma]]**:
    * [[en:dictionary:kamma#accumulated_demerit|accumulated demerit]]

=== Introduction ===

**Kamma: conduct**

//[[Kamma]]// often means ‘conduct’ or ‘deed’. For example:

<blockquote> • A noble disciple is endowed with blameless bodily conduct.

<div pali>//anavajjena kāyakammena samannāgato hoti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.069|AN ii 69]]-70)</cite></div>

• Although he may do an unvirtuous deed by body, speech, or mind, he is incapable of hiding it.

<div pali>//Kiñcāpi so kammaṁ karoti pāpakaṁ kāyena vācā uda cetasā vā//\\ //Abhabbo so tassa paṭicchādāya//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.230|Snp 230]]-232)</cite></div>
</blockquote>

**Kamma: the operation of the karmic mechanism**

<blockquote>//[[Kamma]]// can mean ‘the operation of the karmic mechanism,’ called //[[kammayanta]]// at quotes below, [[:en:tipitaka:sltp:th_utf8#v.574|Tha 574]] and [[:en:tipitaka:sltp:th_utf8#v.419|Tha 419]].

• He is superstitious. He believes in luck, not in the operation of the karmic mechanism.

<div pali>//kotuhalamaṅgaliko hoti maṅgalaṁ pacceti no kammaṁ//</div>

• He is not superstitious. He believes in the operation of the karmic mechanism, not in luck.

<div pali>//akotuhalamaṅgaliko hoti kammaṁ pacceti no maṅgalaṁ//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.206|AN iii 206]])</cite></div>
</blockquote>

Because merit and demerit is accumulated, it means that all but arahants are caught in the operation of the karmic mechanism:

<blockquote> • Thus does [one who is attached to] the [human] body take his course, driven by the operation of the karmic mechanism

<div pali>//Evāyaṁ vattate kāyo kammayantena yantito//. <cite>([[:en:tipitaka:sltp:th_utf8#v.574|Tha 574]])</cite></div>

• By destroying the origin of ignorance [of things according to reality], [the eightfold path, //ariyo aṭṭhaṅgiko maggo//, [[:en:tipitaka:sltp:th_utf8#v.421|Tha 421]]] is a destroyer of the operation of the karmic mechanism.

<div pali>//[[Aññāṇamūlabhedāya kammayantavighāṭano]]//. <cite>([[:en:tipitaka:sltp:th_utf8#v.419|Tha 419]])</cite></div>
</blockquote>

PED (sv //[[yanta]]//) for //[[kammayanta]]// <cite>([[:en:tipitaka:sltp:th_utf8#v.419|Tha 419]])</cite> gives ‘the machinery of Kamma,’ and (sv //[[yantita]]//) renders //[[kammayantena]]// <cite>([[:en:tipitaka:sltp:th_utf8#v.574|Tha 574]])</cite> as ‘impelled by the machinery of Karma.’

**Kamma: the field**

//Kamma// is sometimes called ‘the field,’ which we take to mean ‘the [field of] operation of the karmic mechanism’:

• Thus Ānanda,

... the [field of] operation of the karmic mechanism is the field.

<div pali>//[[kammaṁ khettaṁ]]//</div>

...the stream of consciousness, the seed.

<div pali>//[[viññāṇaṁ bījaṁ]]//</div>

... craving, the moisture.

<div pali>//taṇhā sneho.//</div>

... For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving.

<div pali>//avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ//</div>

... the stream of consciousness is established in the low plane of existence.

<div pali>//hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ//</div>

... In this way renewed states of individual existence and rebirth occur in the future.

<div pali>//evaṁ āyatiṁ punabbhavābhinibbatti hoti//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.223|AN i 223]]-4)</cite></div>

**English word karma**

Karma means:

  * the principle of retributive justice determining a person’s state of life and the state of his reincarnations as the effect of his past deeds
  * the doctrine of inevitable consequence
  * destiny or fate <cite>(Collins Dictionary)</cite>.

We therefore avoid using the term because of the connotations of fatalism or fate. Nonetheless, we use ‘karmic’.

**Merit and demerit: upacita**

Where kamma is ‘accumulated’ (//[[upacita]]//) it stands for merit or demerit. For example:

<blockquote> • This is the first time that demerit whose consequence comes without delay has been accumulated by Devadatta.

<div pali>//idaṁ bhikkhave devadattena paṭhamaṁ ānantariyakammaṁ upacitaṁ//. <cite>(Vin.2.193)</cite></div>

• Venerable Cunda the metalworker has accumulated merit that is conducive to long life

<div pali>//Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.136|DN ii 136]])</cite></div>
</blockquote>

**The arahant: no further karmically consequential conduct**

The arahant does not undertake karmically consequential deeds:

 • What do you think, bhikkhus: can a bhikkhu whose //āsavas// are destroyed (//[[khīṇāsavo bhikkhu]]//) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?

<div pali>//puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā ti//</div>

 • No, bhante <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.083|SN ii 83]])</cite>.

**The arahant: destruction of merit and demerit**

The scriptures sometimes suggest the arahant has destroyed all merit and demerit. For example:

<blockquote> • Whatever karmically consequential conduct was undertaken by me, whether small or great, all that [accumulated merit and demerit] is exhausted.

<div pali>//Yaṁ mayā pakataṁ kammaṁ appaṁ vā yadi vā bahuṁ;//\\ //Sabbametaṁ parikkhīṇaṁ//. <cite>([[:en:tipitaka:sltp:th_utf8#v.80|Tha 80]])</cite></div>

• While I undertook much karmically consequential conduct of the kind which leads to [rebirth in] the plane of misery, yet its karmic consequence has reached me now. I enjoy my food free of karmic debt.

<div pali>//Tādisaṁ kammaṁ katvāna bahuṁ duggatigāminaṁ; //\\ //Phuṭṭho kammavipākena anaṇo bhuñjāmi bhojanaṁ//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.105|MN ii 105]])</cite></div>
</blockquote>

Yet the scriptures also unequivocably say the opposite, that till the time of their death arahants continue to receive the karmic consequences of previous karmically consequential conduct:

<blockquote> • The bhikkhu... who is free of perceptually obscuring states... undertakes no new karmically consequential conduct and nullifies previous karmically consequential conduct by the gradual experience [of its consequences].

<div pali>//bhikkhu... anāsavaṁ... so navañca kammaṁ na karoti purāṇañca kammaṁ phussa phussa vyantīkaroti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.414|AN iii 414]])</cite></div>

And the body, too, is to be regarded as the consequences of previous karmically consequential conduct, even for arahants.

<div pali>//kāyo... purāṇamidaṁ bhikkhave kammaṁ... daṭṭhabbaṁ//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.064|SN ii 64]]-5)</cite></div>
</blockquote>

Therefore when the scriptures say arahants have exhausted their merit and demerit, it either means:

1) that they will have done so by the time of their final passing, or

2) that when accumulated merit and demerit is exhausted, there still remains the consequences of that merit and demerit.

**The non-returner and demerit**

A non-returner receives within his very lifetime all unpleasant karmic consequences of past conduct:

<blockquote> • Whatever demeritorious karmically consequential conduct was previously undertaken by this [wretched human] body born of deeds, all [the consequences of] that must be experienced now [in this lifetime]; it will not [be able to] arise hereafter.’ Thus developed, the liberation [from perceptually obscuring states] through [unlimited] goodwill leads to non-returnership for a wise bhikkhu here who has not penetrated to a more exalted liberation.

<div pali>//yaṁ kho me idha kiñcī pubbe iminā karajakāyena pāpakammaṁ kataṁ sabbaṁ taṁ idha vedanīyaṁ na taṁ anugaṁ bhavissatī ti. Evaṁ bhāvitā kho bhikkhave mettācetovimutti anāgāmitāya saṁvattati idha paññassa bhikkhuno uttariṁ vimuttiṁ appaṭivijjhato//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.300|AN v 300]])</cite></div>
</blockquote>

A non-returner is therefore left to receive after death only pleasant karmic consequences.

**Nullifying karmically consequential deeds**

Karmically consequential deeds are nullified by experiencing their karmic consequence, a process described in these quotes:

<blockquote> • ’I declare that there can be no nullification of karmically consequential deeds which have been intentionally undertaken and karmically accumulated without experiencing [their karmic consequences], either in this life, or on rebirth, or in some other subsequent [existence].’

<div pali>//Nāhaṁ bhikkhave sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁviditvā vyantībhāvaṁ vadāmi. Tañca kho diṭṭhe vā dhamme upapajje vā apare vā pariyāye//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.292|AN v 292]])</cite></div>

• Previous karmically consequential conduct is nullified by the gradual experience [of its consequences]

<div pali>//purāṇañca kammaṁ phussa phussa vyantīkaroti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.198|AN ii 198]])</cite></div>
</blockquote>

**The four types of deeds**

There are four types of deeds. The first three types are:

  * dark (//[[kammaṁ kaṇhaṁ]]//)
  * bright (//[[kammaṁ sukkaṁ]]//),
  * dark-and-bright (//[[kammaṁ kaṇhasukkaṁ]]//) <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.389|MN i 389]])</cite>.

Here, ‘dark’ means ‘a hostile karmically consequential deed’ (//savyāpajjhaṁ kāyasaṅkhāraṁ... vacīsaṅkhāraṁ... manosaṅkhāraṁ abhisaṅkharoti//, [[:en:tipitaka:sltp:mn_i_utf8#pts.391|MN i 391]]) and ‘bright’ means ‘an unhostile karmically consequential deed’ (//avyāpajjhaṁ// [[:en:tipitaka:sltp:mn_i_utf8#pts.391|MN i 391]]).

The karmic consequences of such deeds are also dark, bright, or dark-and-bright (//kaṇhavipākaṁ sukkavipākaṁ kaṇhasukkavipākaṁ//) where ‘dark’ means hostile sense impression (//[[savyāpajjhaṁ vedanaṁ]]// [[:en:tipitaka:sltp:mn_i_utf8#pts.389|MN i 389]]) and ‘bright’ means unhostile sense impression (//[[avyāpajjhaṁ vedanaṁ]]// [[:en:tipitaka:sltp:mn_i_utf8#pts.390|MN i 390]]).

For those wishing to escape karmically consequential conduct there is a fourth type of deed called ‘neither-dark-nor-bright’ (//kammaṁ akaṇhaṁ asukkaṁ//) which leads to the destruction of karmically consequential conduct (//[[kammakkhayāya saṁvattati]]//). This deed involves

1) The intentional effort to abandon karmically consequential conduct that is dark with dark karmic consequences

<div pali>//yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā//</div>

2) The intentional effort to abandon karmically consequential conduct that is bright with bright karmic consequences

<div pali>//yampidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā//</div>

3) The intentional effort to abandon karmically consequential conduct that is dark-and-bright with dark-and-bright karmic consequences.

<div pali>//yampidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.391|MN i 391]])</cite></div>

This is called conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct.

<div pali>//idaṁ vuccati puṇṇa kammaṁ akaṇhaṁ asukkaṁ akaṇhāsukkavipākaṁ kammakkhayāya saṁvattati//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.391|MN i 391]])</cite></div>

The seven enlightenment factors are such conduct (//kammaṁ kammakkhayāya saṁvattati, //[[:en:tipitaka:sltp:an_ii_utf8#pts.237|AN ii 237]]). So is the eightfold path (//sammādiṭṭhi... sammāsamādhī, //[[:en:tipitaka:sltp:an_ii_utf8#pts.237|AN ii 237]]).

**On making the suttas incomprehensible**

The sutta we have just quoted can be made incomprehensible, if, instead of saying one should abandon karmically consequential conduct, the sutta is rendered to say that one should ‘abandon all conduct, whether dark or bright.’ This would contradict much of the Buddha’s teaching, which constantly praises the cultivation of good conduct:

<blockquote>• The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome... this is the training system of the Buddhas.

<div pali>//sabbapāpassa akaraṇaṁ kusalassa upasampadā... etaṁ buddhānaṁ sāsanaṁ// ... <cite>([[:en:tipitaka:sltp:dhp_utf8#v.183|Dhp 183]])</cite></div>

• Do not be afraid of acts of merit. This is called what is pleasant, desirable, likeable, agreeable, and pleasing, namely meritorious deeds

<div pali>//Mā bhikkhave puññānaṁ bhāyittha sukhassetaṁ bhikkhave adivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.014|Iti 14]]-16)</cite></div>
</blockquote>

**Merit is not obstructive**

Although non-greed, non-hatred, and discernment of reality are bases for the arising of [meritorious] deeds (//alobho... adoso... amoho nidānaṁ kammānaṁ samudayāya//), when greed, hatred, and undiscernment of reality disappear, that merit is abandoned (//lobhe... dose... mohe vigate evaṁ taṁ kammaṁ pahīṇaṁ hoti//, [[:en:tipitaka:sltp:an_i_utf8#pts.134|AN i 134]]-5). If it was not abandoned, then merit would prevent one’s final liberation, because:

<blockquote>• I declare that there is no putting an end to suffering without experiencing the consequences of karmically consequential deeds which have been intentionally undertaken and karmically accumulated.

<div pali>//Na tvevāhaṁ bhikkhave sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁviditvā dukkhassantakiriyaṁ vadāmi//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.292|AN v 292]])</cite></div>
</blockquote>

**Kamma in disciplinary procedures**

In the context of discipline, //kamma// means ‘legal act of an assembly of bhikkhus.’

=== Illustrations ===

__Illustration:__ **[[kamma]]**, **<span #deeds>deeds</span>**

Killing is threefold, I declare: due to greed, hatred, and undiscernment of reality.

<div pali>//Pāṇātipātampahaṁ bhikkhave tividhaṁ vadāmi lobhahetukampi dosahetukampi mohahetukampi.//</div>

Stealing is threefold, I declare: due to greed, hatred, and undiscernment of reality.

<div pali>//Adinnādānampahaṁ bhikkhave kividhaṁ vadāmi lobhahetukampi dosahetukampi mohahetukampi.//</div>

Thus greed is a basis for the arising of karmically consequential deeds; likewise hatred and undiscernment of reality.

<div pali>//Iti kho bhikkhave lobho kammanidānasambhavo doso kammanidānasambhavo moho kammanidānasambhavo.//</div>

The destruction of greed, hatred, and undiscernment of reality each produces the destruction of a basis of karmically consequential deeds.

<div pali>//Lobhakkhayā kammanidānasaṅkhayo dosakkhayā kammanidānasaṅkhayo mohakkhayā kammanidānasaṅkhayo ti//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.262|AN v 262]])</cite></div>

__Illustration:__ **[[kamma]]**, **<span #conduct>conduct</span>**

<blockquote>Bhikkhus, not from conduct born of greed, hatred, and undiscernment of reality are there devas, men, and other fortunate beings to be discerned; but hell-beings, animals, ghosts, and other unfortunate beings.

<div pali>//Na bhikkhave lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti na manussā paññayanti yā vā panaññāpi kāci sugatiyo. Atha kho bhikkhave lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati yā vā panaññāpi kāci duggatiyo.//</div>

Bhikkhus, not from conduct born of non-greed, non-hatred, and discernment of reality are there hell-beings, animals, ghosts, and other unfortunate beings to be discerned; but devas, men, and other fortunate beings.

<div pali>//Na bhikkhave alobhajena kammena adosajena kammena amoha jena kammena nirayopaññāyati. Tiracchānayoni paññāyati. Pettivisayo paññāyati yā vā panaññāpi kāci duggatiyo. Atha kho bhikkhave alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti manussā paññāyanti yā vā panaññāpi kāci sugatiyo//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.338|AN iii 338]]-9)</cite></div>
</blockquote>

__Illustration:__ **[[kamma]]**, **<span #karmically_consequential_conduct>karmically consequential conduct</span>**

<blockquote>This Venerable is owner of his karmically consequential conduct, inheritor of it, born of it, intimately related to it, has it as his refuge. He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious.

<div pali>//Kammassako ayamāyasmā kammadāyādo kammayonī kammabandhū kammapaṭisaraṇo. Yaṁ kammaṁ karissati kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissatī ti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.185|AN iii 185]])</cite></div>

He was resolute in applying himself to spiritually wholesome factors... By undertaking that karmically consequential conduct, heaping it up, lavishly and abundantly, with the demise of the body at death he was reborn in the realm of happiness, in the heavenly worlds.

<div pali>//daḷhasamādāno ahosi kusalesu dhammesu... so tassa kammassa katattā upacitattā ussannattā vipulantā kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ upapajjati//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.145|DN iii 145]]-6)</cite></div>
</blockquote>

==== kammena ====

[[en:dictionary:igpt_k#kammena|➥]] **[[kammena]]**: (main article see: [[kamma]])

__Illustration:__ **[[kammena]]**, **<span #conduct>conduct</span>**

<blockquote>A noble disciple (//[[ariyasāvako]]//) is endowed with

• blameless bodily conduct

<div pali>//anavajjena kāyakammena samannāgato hoti//</div>

• blameless verbal conduct

<div pali>//anavajjena vacīkammena samannāgato hoti//</div>

• blameless mental conduct

<div pali>//anavajjena manokammena samannāgato hoti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.069|AN ii 69]]-70)</cite></div>
</blockquote>

==== kammaṁ ====

[[en:dictionary:igpt_k#kammaṁ|➥]] **[[kammaṁ]]**: (main article see: [[kamma]])

__Illustration:__ **[[kammaṁ]]**, **<span #deed>deed</span>**

<blockquote>Although he may do an unvirtuous deed by body, speech, or mind, he is incapable of hiding it.

<div pali>//Kiñcāpi so kammaṁ karoti pāpakaṁ kāyena vācā uda cetasā vā//\\ //Abhabbo so tassa paṭicchādāya//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.230|Snp 230]]-232)</cite></div>
</blockquote>

__Illustration:__ **[[kammaṁ]]**, **<span #conduct>conduct</span>**

<blockquote>The ignorant engage in spiritually unwholesome conduct that arises from attachment, hatred, and undiscernment of reality.

<div pali>//Rāgajañca dosajañca mohajañcāpaviddasu karonti akusalaṁ kammaṁ//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.072|AN ii 72]])</cite></div>

What is conduct that is dark with dark karmic consequences?

<div pali>//Katamañca bhikkhave kammaṁ kaṇhaṁ kaṇhavipākaṁ? //</div>

In this regard, some person is a killer, a thief, an adulterer, a liar, or a drinker.

<div pali>//Idha bhikkhave ekacco pāṇātipātī hoti adinnādāyī hoti kāmesu micchācārī hoti musāvādī hoti surāmerayamajjapamādaṭṭhāyī hoti//</div>

And what is conduct that is bright with bright karmic consequences?

<div pali>//Katamañca bhikkhave kammaṁ sukkaṁ sukkavipākaṁ?//</div>

In this regard, someone refrains from killing, stealing, adultery, lying, and drinking alcohol.

<div pali>//Idha bhikkhave ekacco pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti musāvādā paṭivirato hoti surāmerayamajjapamādaṭṭhānā paṭivirato hoti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.234|AN ii 234]]-5)</cite></div>
</blockquote>

__Illustration:__ **[[kammaṁ]]**, **<span #conduct>conduct</span>**; **[[kamma]]**, **<span #karmically_consequential_conduct>karmically consequential conduct</span>**

<blockquote>Conduct produced from, born of, due to, originated by greed, hatred, and undiscernment of reality is spiritually unwholesome and blameworthy.

<div pali>//yaṁ bhikkhave lobhapakataṁ... dosapakataṁ... mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ //</div>

It has unpleasant karmic consequences and leads to the [further] origination of karmically consequential conduct. It does not lead to the ending of karmically consequential conduct.

<div pali>//taṁ kammaṁ dukkhavipākaṁ taṁ kammaṁ kammasamudayāya saṁvattati. Na taṁ kammaṁ kammanirodhāya saṁvattati.//</div>

Conduct produced from, born of, due to, originated by non-greed, non-hatred, and discernment of reality is spiritually wholesome and blameless.

<div pali>//yaṁ bhikkhave alobho... adoso... amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ. Taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ //</div>

It has pleasant karmic consequences and leads to the ending of karmically consequential conduct. It does not lead to the origination of karmically consequential conduct.

<div pali>//taṁ kammaṁ sukhavipākaṁ taṁ kammaṁ kammanirodhāya. Na taṁ kammaṁ kammasamudayāya saṁvattati//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.263|AN i 263]])</cite></div>

And what is conduct that is dark with dark karmic consequences

<div pali>//Katamañca puṇṇa kammaṁ kaṇhaṁ kaṇhavipākaṁ//</div>

In this regard, some person undertakes a hostile karmically consequential deed by way of body... speech... mind

<div pali>//idha puṇṇa ekacco savyāpajjhaṁ kāyasaṅkhāraṁ... vacīsaṅkhāraṁ... manosaṅkhāraṁ abhisaṅkharoti//.</div>

And what, Puṇṇa, is conduct that is bright with bright karmic consequences?

<div pali>//kammaṁ sukkaṁ sukkavipākaṁ//</div>

In this regard, some person undertakes an unhostile karmically consequential deed by way of body... speech... mind

<div pali>//avyāpajjhaṁ kāyasaṅkhāraṁ... vacīsaṅkhāraṁ... manosaṅkhāraṁ abhisaṅkharoti//</div>

What, Puṇṇa, is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct?

<div pali>//kammaṁ akaṇhaṁ asukkaṁ akaṇhāsukkavipākaṁ kammakkhayāya saṁvattati//</div>

The intentional effort to abandon karmically consequential conduct that is dark with dark karmic consequences

<div pali>//yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā//</div>

or intentional effort to abandon karmically consequential conduct that is bright with bright karmic consequences

<div pali>//yampidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā//</div>

or intentional effort to abandon karmically consequential conduct that is dark-and-bright with dark-and-bright karmic consequences

<div pali>//yampidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā//</div>

is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct.

<div pali>//idaṁ vuccati puṇṇa kammaṁ akaṇhaṁ asukkaṁ akaṇhāsukkavipākaṁ kammakkhayāya saṁvattati//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.391|MN i 391]])</cite></div>
</blockquote>

__Illustration:__ **[[kammaṁ]]**, **<span #conduct_karmically_consequential_conduct>conduct; karmically consequential conduct</span>**

<blockquote>What, bhikkhus, is conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct?

<div pali>//Katamañca bhikkhave kammaṁ akaṇhaṁ asukkaṁ akaṇhāsukkavipākaṁ kammakkhayāya saṁvattati?//</div>

The eightfold path.

<div pali>//Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.237|AN ii 237]])</cite></div>

He undertakes no new karmically consequential conduct

<div pali>//so navañca kammaṁ na karoti//</div>

As to previous karmically consequential conduct, he nullifies it by the gradual experience [of its consequences]

<div pali>//purāṇañca kammaṁ phussa phussa vyantīkaroti//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.197|AN ii 197]])</cite></div>

With the abandonment of craving, karmically consequential conduct is abandoned. With the abandonment of karmically consequential conduct, suffering is abandoned.

<div pali>//Taṇhāya pahānā kammaṁ pahīyati. Kammassa pahānā dukkhaṁ pahīyati//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.086|SN v 86]]-7)</cite></div>
</blockquote>

__Illustration:__ **[[kammaṁ]]**, **<span #karmically_consequential_conductdeeds>karmically consequential conduct/deeds</span>**

Intentional effort is karmically consequential conduct, I declare.

<div pali>//Cetanāhaṁ bhikkhave kammaṁ vadāmi//</div>

In applying intentional effort, one undertakes karmically consequential conduct by way of body, speech, or mind.

<div pali>//cetayitvā kammaṁ karoti kāyena vācāya manasā//.</div>

What is the basis for the arising of karmically consequential deeds?

<div pali>//Katamo ca bhikkhave kammānaṁ nidānasambhavo//</div>

Sensation is the basis for the arising of karmically consequential deeds.

<div pali>//phasso bhikkhave kammānaṁ nidānasambhavo//</div>

What is the diversity in karmically consequential deeds?

<div pali>//Katamā ca bhikkhave kammānaṁ vemattatā: //</div>

There is a deed [whose karmic consequence is] to be experienced in hell, or as an animal, a ghost, a human, or as a deva.

<div pali>//atthi bhikkhave kammaṁ nirayavedanīyaṁ atthi kammaṁ tiracchānayonivedanīyā atthi kammaṁ pettivisayavedanīyaṁ atthi kammaṁ manussalokavedanīyaṁ atthi kammaṁ devalokavedanīyaṁ.//</div>

What is the karmic consequence of karmically consequential deeds?

<div pali>//Katamo ca bhikkhave kammānaṁ vipāko//</div>

The karmic consequence of karmically consequential deeds is threefold: that which arises in this life, or on rebirth, or in some other subsequent [existence].

<div pali>//Tividhāhaṁ bhikkhave kammānaṁ vipākaṁ vadāmi diṭṭhevā dhamme upajje vā apare vā pariyāye.//</div>

What is the ending of karmically consequential deeds?

<div pali>//Katamo ca bhikkhave kammanirodho//</div>

The ending of sensation is the ending of karmically consequential deeds.

<div pali>//Phassanirodho bhikkhave kammanirodho//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.415|AN iii 415]])</cite></div>

__Illustration:__ **[[kammaṁ]]**, **<span #deed>deed</span>**; **[[kammaṁ]]**, **<span #karmically_consequential_conduct>karmically consequential conduct</span>**

<blockquote>What is previous karmically consequential conduct?

<div pali>//[[purāṇaṁ kammaṁ]]//</div>

The visual sense should be seen as [the consequence of] previous karmically consequential conduct, originated, arisen from intentional effort, and to be necessarily experienced.

<div pali>//Cakkhu bhikkhave purāṇakammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ//</div>

The auditory sense... The olfactory sense... The gustatory sense... The tactile sense... The mental sense should be seen as [the consequence of] previous karmically consequential conduct, originated, arisen from intentional effort, and to be necessarily experienced.

<div pali>//mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo//</div>

This is called previous karmically consequential conduct.

<div pali>//Idaṁ vuccati bhikkhave purāṇakammaṁ.//</div>

What is new karmically consequential conduct?

<div pali>//Katamañca bhikkhave navaṁ kammaṁ//</div>

Whatever deed one does in the present by way of body, speech, or mind.

<div pali>//yaṁ kho bhikkhave etarahi kammaṁ karoti kāyena vācāya manasā//</div>

What is the ending of karmically consequential conduct?

<div pali>//Katamo ca bhikkhave kammanirodho//</div>

He who attains liberation [from perceptually obscuring states] through the ending of karmically consequential conduct by way of body, speech, and mind, this is called the ending of karmically consequential conduct.

<div pali>//yo kho bhikkhave kāyakammavacīkammamanokammassa nirodhā vimuttiṁ phusati. Ayaṁ vuccati bhikkhave kammanirodho//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.132|SN iv 132]]-3)</cite></div>
</blockquote>

__Illustration:__ **[[kammaṁ]]**, **<span #legal_act_of_an_assembly_of_bhikkhus>legal act of an assembly of bhikkhus</span>**

<blockquote>A legal act done with an incomplete assembly of bhikkhus (//[[vaggakammaṁ]]//) is invalid (‘reversible, not fit to stand,’ //[[kuppaṁ aṭṭhānārahaṁ]]//). <cite>(Vin.1.316)</cite>
</blockquote>

==== kammassa ====

[[en:dictionary:igpt_k#kammassa|➥]] **[[kammassa]]**: (main article see: [[kamma]])

__Illustration:__ **[[kammassa]]**, **<span #conductdeed_kammānaṁ_types_of_conduct>conduct/deed; kammānaṁ types of conduct</span>**

<blockquote>'Of what conduct of mine is this the fruit, of what deed the karmic consequence, that I now have such great spiritual power and might?'

<div pali>//kissa nu kho me idaṁ kammassa phalaṁ kissa kammassa vipāko yenāhaṁ etarahi evaṁ mahiddhiko evaṁ mahānubhāvo ti//.</div>

Then it occurred to me that it was the fruit and karmic consequence of three types of conduct, namely giving, inward taming, and restraint [in conduct].

<div pali>//Tassa mayhaṁ bhikkhave etadahosi tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ tiṇṇaṁ kammānaṁ vipāko yenāhaṁ etarahi evaṁ mahiddhiko evaṁ mahānubhāvo ti seyyathīdaṁ dānassa damassa saṁyamassā ti//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.014|Iti 14]]-16)</cite></div>
</blockquote>


==== kammānaṁ ====

[[en:dictionary:igpt_k#kammānaṁ|➥]] **[[kammānaṁ]]**: (main article see: [[kamma]])

__Illustration:__ **[[kammānaṁ]]**, **<span #karmically_consequential_deeds:_kammaṁ_accumulated_merit>karmically consequential deeds: kammaṁ, accumulated merit</span>**

<blockquote>There are three bases for the arising of karmically consequential deeds. What three?

<div pali>//Tīṇi'māni bhikkhave nidānāni kammānaṁ samudayāya. Katamāni tīṇi://</div>

• Greed is a basis for the origination of karmically consequential deeds.

<div pali>//lobho nidānaṁ kammānaṁ samudayāya//</div>

• Hatred is a basis for the origination of karmically consequential deeds.

<div pali>//doso nidānaṁ kammānaṁ samudayāya//</div>

• Undiscernment of reality is a basis for the origination of karmically consequential deeds.

<div pali>//moho nidānaṁ kammānaṁ samudayāya.//</div>

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.

<div pali>//Yaṁ bhikkhave lobhapakataṁ... mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati..//</div>

Wherever that karmically consequential conduct bears fruit, there one experiences the karmic consequences of one’s conduct, either in this life, or on rebirth, or in some other subsequent [existence].

<div pali>//Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti diṭṭhe vā dhamme upapajje vā apare vā pariyāye.//</div>

There are three bases for the arising of karmically consequential deeds

<div pali>//Tīṇi'māni bhikkhave nidānāni kammānaṁ samudayāya. Katamāni tīṇi: //</div>

• Non-greed is a basis for the origination of karmically consequential deeds.

<div pali>//alobho nidānaṁ kammānaṁ samudayāya//</div>

• Non-hatred is a basis for the origination of karmically consequential deeds.

<div pali>//adoso nidānaṁ kammānaṁ samudayāya//</div>

• Penetrative discernment is a basis for the origination of karmically consequential deeds.

<div pali>//amoho nidānaṁ kammānaṁ samudayāya//</div>

But with the disappearance of greed, hatred, and undiscernment of reality, that accumulated merit is abandoned.

<div pali>//lobhe... dose... mohe vigate evaṁ taṁ kammaṁ pahīṇaṁ hoti//.</div>

It is chopped down at the root, completely and irreversibly destroyed, never to arise again in future.

<div pali>//Yaṁ bhikkhave alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ lobhe vigate... dose vigate... mohe vigate evaṁ taṁ kammaṁ pahīṇaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvakataṁ āyatiṁ anuppādadhammaṁ//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.134|AN i 134]]-5)</cite></div>
</blockquote>

__Comment:__

If the merit of good conduct was not automatically abandoned in this way, then doing good deeds would block one’s final liberation because one is obliged to receive the karmic consequences of all conduct.

==== pāpakammā ====

[[en:dictionary:igpt_k#pāpakammā|➥]] **[[pāpakammā]]**: (main article see: [[kamma]])

__Illustration:__ **[[pāpakammā]]**, **<span #accumulated_demerit>accumulated demerit</span>**; **[[pāpaṁ pubbe kataṁ]]**, **<span #demerit>demerit</span>**

A brahman told the bhikkhunī Puṇṇikā that whoever does a demeritorious deed (//[[pāpakamma pakubbatī]]//) is released from the accumulated demerit by water ablution (dakābhisecanā sopi pāpakammā pamuccati).

Puṇṇikā replied that if rivers could carry off one’s accumulated demerit (pāpaṁ pubbe kataṁ vahuṁ), they would carry off one’s accumulated merit as well (puññampimā vaheyyuṁ) <cite>([[:en:tipitaka:sltp:thi_utf8#v.236|Thi 236]]-251)</cite>.

==== pāpakammaṁ kataṁ ====

[[en:dictionary:igpt_k#pāpakammaṁ kataṁ|➥]] **[[pāpakammaṁ kataṁ]]**: (main article see: [[kamma]])

__Illustration:__ **[[pāpakammaṁ kataṁ]]**, **<span #demeritorious_conduct>demeritorious conduct</span>**

<blockquote>Previous demeritorious conduct whose karmic consequence has not yet ripened.

<div pali>//pubbe pāpakammaṁ kataṁ avipakkavipākaṁ//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.196|AN ii 196]])</cite></div>
</blockquote>

==== kaṇhakammo ====

[[en:dictionary:igpt_k#kaṇhakammo|➥]] **[[kaṇhakammo]]**: (main article see: [[kamma]])

__Illustration:__ **[[kaṇhakammo]]**, **<span #accumulated_demerit>accumulated demerit</span>**

<blockquote>The stream Bāhumatī: a fool may bathe there forever yet will not purify himself of accumulated demerit.

<div pali>//bāhumatiṁ nadiṁ niccampi bālo pakkhanno kaṇhakammo na sujjhati//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.039|MN i 39]])</cite></div>
</blockquote>




===== karuṇā =====

[[en:dictionary:igpt_k#karuṇā|➥]] **[[karuṇā]]** , **[[anuddaya]]**, **[[anukampa]]**, and **[[anukampati]]**.

=== Renderings ===

  * for **[[karuṇā]]**:
    * [unlimited] compassion
  * for **[[kāruñña]]**:
    * compassion
  * for **[[anuddaya]]**:
    * sympathy
  * for **[[parānuddayata]]**:
    * feeling sorry for others
  * for **[[anukampa]]**:
    * tender concern
  * for **[[anukampati]]**:
    * to be tenderly concerned for
    * tenderly reciprocate
  * for **[[anukampin]]**:
    * being tenderly concerned
  * [[en:dictionary:karuṇā#karuṇā]]: [unlimited] compassion
  * [[en:dictionary:karuṇā#karuṇaṁ]]: [unlimited] compassion; sympathetic
  * [[en:dictionary:karuṇā#kāruññam]]: compassion
  * [[en:dictionary:karuṇā#kāruññataṁ]]: compassion
  * [[en:dictionary:karuṇā#kāruññatā]]: compassion
  * [[en:dictionary:karuṇā#anukampituṁ]]: have tender concern
  * [[en:dictionary:karuṇā#anuddayataṁ]]: sympathy
  * [[en:dictionary:karuṇā#anuddayatā]]: sympathy
  * [[en:dictionary:karuṇā#anukampamāno]]: being tenderly concerned
  * [[en:dictionary:karuṇā#anukampanti]]: tenderly reciprocate
  * [[en:dictionary:karuṇā#anukampāya]]: tender concern
  * [[en:dictionary:karuṇā#anukampako]]: have tender concern
  * [[en:dictionary:karuṇā#anukampikāya]]: tender concern
  * [[en:dictionary:karuṇā#anukampamāno]]: tender concerned for
  * [[en:dictionary:karuṇā#anukampī]]: tenderly concerned

=== Introduction ===

**[Unlimited] compassion**

The practices of //[[mettā]]//, //[[karuṇā]]//, //[[muditā]]// and //[[upekkhā]]// are sometimes called the four divine abidings (//[[cattāro brahmavihārā]]//, [[:en:tipitaka:sltp:dn_ii_utf8#pts.196|DN ii 196]]) and sometimes the four unlimited states (//[[catasso appamaññā]]//, [[:en:tipitaka:sltp:dn_iii_utf8#pts.223|DN iii 223]]). Practising them together is called the ‘unlimited liberation [from perceptually obscuring states]’ (//[[appamāṇā cetovimutti]]//, [[:en:tipitaka:sltp:sn_iv_utf8#pts.296|SN iv 296]]). The [[Mahāvedalla Sutta]] <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.298|MN i 298]])</cite> and [[Godatta Sutta]] <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.296|SN iv 296]])</cite> say the ‘makers of limitation’ (//[[pamāṇakaraṇo]]//) are //[[rāgo]], [[doso]]// and //[[moho]]// (//rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo//). Therefore the four //[[brahmavihāras]]// should be practised unlimited by //[[rāgo]]//, //[[doso]]// and //[[moho]]//. And therefore we call //[[karuṇā]]// ‘[unlimited] compassion’:

<blockquote> • In this regard a bhikkhu abides pervading one quarter with a mind of [unlimited] compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, in all directions, everywhere, he abides pervading the whole world [of beings] with a mind of [unlimited] compassion, vast, exalted, unlimited, free of unfriendliness and hostility.

<div pali>//Idha bhante bhikkhu karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthiṁ iti uddhamadho tiriyaṁ sabbadhi sabbatthatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharati//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.296|SN iv 296]])</cite></div>

• It is impossible, friend, out of the question, that one might develop and cultivate the liberation [from perceptually obscuring states] through [unlimited] compassion, make it one’s vehicle and practice, carry it out, pursue it, and properly undertake it, yet still maliciousness would plague your mind. There is no such possibility.

<div pali>//Aṭṭhānametaṁ āvuso anavakāso yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya atha ca panassa vihesā cittaṁ pariyādāya ṭhassatī'ti netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ āvuso vihesāya yadidaṁ karuṇā cetovimutti// <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.249|DN iii 249]])</cite></div>

• When resentment has arisen for someone one can develop [unlimited] compassion for that person.

<div pali>//Yasmiṁ bhikkhave puggale āghāto jāyetha karuṇā tasmiṁ puggale bhāvetabbā//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.185|AN iii 185]])</cite></div>
</blockquote>

=== Illustrations ===

__Illustration:__ **[[karuṇā]]**, **[unlimited] compassion**

<blockquote> • ’The Blessed One abides in a state of [unlimited] compassion’

<div pali>//bhagavā hi bhante karuṇāvihārī ti.//</div>

 • ’Jīvaka, any attachment, hatred, or undiscernment of reality whereby maliciousness might arise, have been abandoned by the Perfect One... If what you said referred to that, then I allow it to you’

<div pali>... //[[vihesavā assa]]//... <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.370|MN i 370]])</cite></div>
</blockquote>

==== karuṇaṁ ====

[[en:dictionary:igpt_a#karuṇaṁ|➥]] **[[karuṇaṁ]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[karuṇaṁ]]**, **[unlimited] compassion**

<blockquote>He who abides in solitary retreat for the four months of the Rains, practising the meditation on [unlimited] compassion, sees Brahmā.

<div pali>//yo vassike cattāro māse paṭisallīyati karuṇaṁ jhānaṁ jhāyati so brahmānaṁ passati//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.237|DN ii 237]])</cite></div>

If anyone from a clan of //[[khattiya]]s// goes forth from the household life into the ascetic life, and on account of the teaching and discipline proclaimed by the Perfect One, develops [unlimited] goodwill, [unlimited] compassion, [unlimited] warmhearted joy, and [unlimited] detached awareness, and thereby gains inward peace: on account of that inward peace, he is one who is applied to a practice that is proper for ascetics, I declare.

<div pali>//Evameva kho bhikkhave khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā samaṇasāmīcipaṭipadaṁ paṭipanno ti vadāmi//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.284|MN i 284]])</cite></div>

//Karuṇā//: the liberation [from perceptually obscuring states] through [unlimited] compassion has the state of awareness of boundless space as its culmination.

<div pali>//ākāsānañcāyatanaparamāhaṁ bhikkhave karuṇā cetovimuttiṁ vadāmi//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.120|SN v 120]])</cite></div>
</blockquote>

__Illustration:__ **[[karuṇaṁ]]** **(Commentary: [[anuddayaṁ]])**, **<span #sympathetic>sympathetic</span>**

<blockquote>Namuci approached me, uttering sympathetic words

<div pali>//Namuci karuṇaṁ vācaṁ bhāsamāno upāgamī//</div>

‘You are thin and sallow-faced. You are nearly dead... Live, sir. Life is better [than death].... The path of striving is hard: hard to undertake, and hard to bear’

<div pali>//duggo maggo padhānāya dukkaro durabhisambhavo//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.425|Snp 425]]-6)</cite></div>
</blockquote>

__COMMENT:__

//[[Karuṇaṁ]]//: ‘sympathetic.’ Treating //[[karuṇaṁ]]// as //[[anuddayaṁ]]//. Commentary: //Karuṇaṁ vācan ti anuddayāyuttaṁ vācaṁ//.

==== kāruññam ====

[[en:dictionary:igpt_a#kāruññam|➥]] **[[kāruññam]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[kāruññam]]**, **<span #compassion>compassion</span>**

<blockquote>’Ānanda, would you just simply passively observe an elder bhikkhu while he is being harassed?

<div pali>//atthi nāma ānanda theraṁ bhikkhuṁ vihesiyamānaṁ ajjhupekkhissatha//</div>

... Truly, Ānanda, compassion does not develop in allowing an elder bhikkhu to be harassed’

<div pali>//Na hi nāma ānanda kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī ti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.194|AN iii 194]])</cite></div>
</blockquote>

__Illustration:__ **[[kāruññaṁ]]**, **<span #compassion_>compassion </span>**; **[[anuddayaṁ]]**, **<span #sympathy>sympathy</span>**; **[[anukampaṁ]]**, **<span #tender_concern>tender concern</span>**

<blockquote>He explains the Buddha’s teaching to others

• out of compassion

<div pali>//kāruññaṁ paṭicca paresaṁ dhammaṁ deseti//</div>

• out of sympathy

<div pali>//anuddayaṁ paṭicca paresaṁ dhammaṁ deseti//</div>

• out of tender concern

<div pali>//Anukampaṁ upādāya paresaṁ dhammaṁ deseti//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.200|SN ii 200]])</cite></div>

Suppose a sick and ailing man were to go along the highway with no village nearby, and unable to get proper food and medicine; and suppose another man, also going along the road, were to see him; it might

• raise compassion in that man

<div pali>kāruññaṁ yeva upaṭṭhāpeyya</div>

• raise sympathy

<div pali>//anuddayaṁ yeva upaṭṭhāpeyya//</div>

• raise tender concern

<div pali>//[[anukampaṁyeva upaṭṭhāpeyya]]//</div>

so that he might say to himself: Alas for this man! he ought to have proper food and medicine, or a guide to some village. Wherefore? Lest he suffer misfortune and disaster.

Equally, of one whose ways are impure, who obtains no mental clarity, mental calm: for such a person

• compassion ought to arise

<div pali>//kāruññaṁ eva upaṭṭhāpetabbaṁ//</div>

• sympathy ought to arise

<div pali>//[[anuddayāyeva upaṭṭhāpetabbā]]//</div>

• tender concern ought to arise

<div pali>//[[anukampāyeva upaṭṭhāpetabbā]]//</div>

so one says to oneself: ‘Alas for this Venerable! He should give up bad habits in deed, word and thought and develop good habits. Wherefore? Lest this Venerable, with the demise of the body at death, is reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.189|AN iii 189]])</cite>
</blockquote>

==== kāruññataṁ ====

[[en:dictionary:igpt_a#kāruññataṁ|➥]] **[[kāruññataṁ]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[kāruññataṁ]]**, **<span #compassion>compassion</span>**

<blockquote>Then the Blessed One, understanding the Brahmā’s request, out of compassion for beings surveyed the world with the vision of a Buddha.

<div pali>//atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.137|SN i 137]])</cite></div>
</blockquote>

==== kāruññatā ====

[[en:dictionary:igpt_a#kāruññatā|➥]] **[[kāruññatā]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[kāruññatā]]**, **<span #compassion>compassion</span>**; **[[anukampatā]]**, **<span #tender_concern>tender concern</span>**

<blockquote>If a bhikkhu is wanting to reprove another, having contemplated five principles within himself he may do so:

<div pali>//paraṁ codetukāmena pañca dhamme ajjhattaṁ manasikaritvā paro codetabbo//</div>

• [I will speak out of] compassion

<div pali>//[[kāruññatā]]//</div>

• [I will speak out of] seeking welfare

<div pali>//[[hitesitā]]//</div>

• [I will speak out of] tender concern

<div pali>//[[anukampatā]]//</div>

• [I will speak aiming at the] removal of offences

<div pali>//[[āpattivuṭṭhānatā]]//</div>

• [I will speak] aiming at vinaya

<div pali>//[[vinayapurekkhāratā ti]]//. <cite>(Vin.2.250)</cite></div>
</blockquote>

__COMMENT:__

Parentheses in accordance with [[Codanā Sutta]]:

<blockquote>If a bhikkhu is reproving, wanting to reprove another, he should do so having established five principles within himself.

<div pali>//Codakena āvuso bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhepetvā paro codetabbo: //</div>

I will speak at the right time, not the wrong time

<div pali>//kālena vakkhāmi no akālena//</div>

I will speak truth not falsehood

<div pali>//bhūtena vakkhāmi no abhūtena//</div>

I will speak gently not harshly

<div pali>//saṇhena vakkhāmi no pharusena//</div>

I will speak what is conducive to spiritual well-being not unconducive to spiritual well-being

<div pali>//atthasaṁhitena vakkhāmi no anatthasaṁhitena//</div>

I will speak with a mind of [unlimited] goodwill not with inner hatred

<div pali>//mettacittena vakkhāmi no dosantarenā ti//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.236|DN iii 236]]-7; [[:en:tipitaka:sltp:an_iii_utf8#pts.196|AN iii 196]])</cite></div>
</blockquote>

==== anukampituṁ ====

[[en:dictionary:igpt_a#anukampituṁ|➥]] **[[anukampituṁ]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampituṁ]]**, **<span #have_tender_concern>have tender concern</span>**; **[[anuddayā]]**, **<span #sympathy>sympathy</span>**

<blockquote>If, O Sakka, for some reason intimacy with anyone should arise, the wise man ought not to have tender concern in his mind for such a person.

<div pali>//Yena kenaci vaṇṇena saṁvāso sakka jāyati// \\ //Na taṁ arahati sappañño manasā anukampituṁ.//</div>

But if with a pure mind he teaches others, he does not become tethered [to them] by his tender concern and sympathy.

<div pali>//Manasā ce pasannena yadaññamanusāsati// \\ //Na tena hoti saṁyutto sānukampā anuddayā ti//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.206|SN i 206]])</cite></div>
</blockquote>

==== anuddayataṁ ====

[[en:dictionary:igpt_a#anuddayataṁ|➥]] **[[anuddayataṁ]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anuddayataṁ]]**, **<span #sympathy>sympathy</span>**

<blockquote>One who explains the teaching to others should establish five principles within himself. What five?

<div pali>//Paresaṁ ānanda dhammaṁ desentena pañca dhamme ajjhattaṁ upaṭṭhapetvā paresaṁ dhammo desetabbo. Katame pañca://</div>

One should explain the teaching to others with the thought:

1) 'I will speak step-by-step

<div pali>//Ānupubbīkathaṁ kathessāmīti paresaṁ dhammo desetabbo//</div>

2) 'I will speak observing a proper method of exposition

<div pali>//Pariyāyadassāvī kathaṁ kathessāmīti paresaṁ dhammo desetabbo//</div>

3) ‘I will speak out of sympathy

<div pali>//Anuddayataṁ paṭicca kathaṁ kathessāmīti paresaṁ dhammo desetabbo//</div>

4) 'I will speak not for the sake of worldly benefits

<div pali>//Na āmisantaro kathaṁ kathessāmīti paresaṁ dhammo desetabbo//</div>

5) 'I will speak without hurting myself or others

<div pali>//Attānañca parañca anupahacca kathaṁ kathessāmī ti paresaṁ dhammo desetabbo//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.184|AN iii 184]])</cite></div>
</blockquote>

==== anuddayatā ====

[[en:dictionary:igpt_a#anuddayatā|➥]] **[[anuddayatā]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anuddayatā]]**, **<span #sympathy>sympathy</span>**

<blockquote>There are these three kinds of spiritually unwholesome thinking (//[[akusalavitakkā]]//). Which three?

• thinking concerned with not wanting to be despised

<div pali>//[[anavaññattipaṭisaṁyutto vitakko]]//</div>

• thinking concerned with gains, honour, and renown

<div pali>//[[lābhasakkārasilokapaṭisaṁyutto vitakko]]//</div>

• thinking concerned with feeling sorry for others

<div pali>//[[parānuddayatāpaṭisaṁyutto vitakko]]//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.072|Iti 72]])</cite></div>
</blockquote>

__Comment:__

As an example of feeling sorry for others, consider Nissaggiyā Pācittiyā Rule 22 which says that if a bhikkhu wrongfully gets himself a new bowl from a lay supporter, that bowl should be forfeited to the group of bhikkhus. The bowl should be first offered to the senior bhikkhu, who should be persuaded to swap his own bowl for the new bowl if he prefers it. The senior bhikkhu should not refuse to swap out of feeling sorry for the offender (//na ca tassa anuddayatāya na gahetabbo//), otherwise it is a dukkaṭa offence (//yo na gaṇheyya āpatti dukkaṭassa//) <cite>(Vin.3.247)</cite>.

==== anukampamāno ====

[[en:dictionary:igpt_a#anukampamāno|➥]] **[[anukampamāno]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampamāno]]**, **<span #being_tenderly_concerned>being tenderly concerned</span>**

<blockquote>Being tenderly concerned for friends and comrades, one neglects one’s own spiritual well-being, being emotionally bound [to others]. Seeing this danger in intimacy, one should live the religious life as solitarily as a rhinoceros horn.

<div pali>//Mitte suhajje anukampamāno hāpeti atthaṁ paṭibaddhacitto// \\ //Etaṁ bhayaṁ santhave pekkhamāno eko care khaggavisāṇakappo//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.37|Snp 37]])</cite></div>
</blockquote>

==== anukampanti ====

[[en:dictionary:igpt_k#anukampanti|➥]] **[[anukampanti]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampanti]]**, **<span #tenderly_reciprocate>tenderly reciprocate</span>**

<blockquote>‘There are five ways in which a son should minister to his parents as the eastern direction’

<div pali>//Pañcahi kho gahapatiputta ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā//</div>

‘And there are five ways in which the parents, so ministered to by their son as the eastern direction, will tenderly reciprocate’

<div pali>//Imehi kho gahapatiputta pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṁ anukampanti//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.189|DN iii 189]])</cite></div>

Wherever a wise man makes his dwelling, here he should feed the virtuous, those restrained [in conduct], those who live the religious life. He should dedicate a gift to the devas who are in that place.

<div pali>//Yasmiṁ padese kappeti vāsaṁ paṇḍitajātiyo// \\ //sīlavantettha bhojetvā saṁyate brahmacārayo// \\ //Yā tattha devatā āsuṁ tāsaṁ dakkhiṇamādise.//</div>

Venerated, they will venerate them, revered, they will revere them. They will tenderly reciprocate, as a mother for her own son. He with whom the devas tenderly reciprocate always has good fortune.

<div pali>//Tā pūjitā pūjayanti mānitā mānayanti naṁ// \\ //tato naṁ anukampanti mātā puttaṁ'ca orasaṁ//\\ //Devatānukampito poso sadā bhadrāni passatī ti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.088|DN ii 88]]-9, [[:en:tipitaka:sltp:ud_utf8#pts.089|Uda 89]], Vin.1.229-230)</cite></div>
</blockquote>

==== anukampāya ====

[[en:dictionary:igpt_k#anukampāya|➥]] **[[anukampāya]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampāya]]**, **<span #tender_concern>tender concern</span>**

<blockquote>For two good reasons the Perfect One establishes training rules for disciples:

<div pali>//sāvakānaṁ sikkhāpadaṁ paññattaṁ//</div>

Out of tender concern for the layfolk; and to stop factions of bhikkhus with unvirtuous desires.

<div pali>//gihīnaṁ anukampāya pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.098|AN i 98]])</cite></div>
</blockquote>

==== anukampako ====

[[en:dictionary:igpt_k#anukampako|➥]] **[[anukampako]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampako]]**, **<span #have_tender_concern>have tender concern</span>**

<blockquote>‘The [attainment to the] Untroubled-without-residue of the Teacher who had such tender concern for me [will be tonight in the last watch].’

<div pali>//satthu ca me parinibbānaṁ bhavissati yo mamaṁ anukampako ti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.143|DN ii 143]])</cite></div>
</blockquote>

==== anukampikāya ====

[[en:dictionary:igpt_k#anukampikāya|➥]] **[[anukampikāya]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampikāya]]**, **<span #tender_concern>tender concern</span>**

If a foolish baby through the negligence of the nurse puts a stick or stone into its mouth, the nurse would quickly pay attention, and quickly remove it. If she failed to do so, then, taking hold of his head with her left hand, and crooking the finger of her right hand, she would fetch it out even if she drew blood. Why so? There would be some injury to the boy, I don’t deny it, but really, bhikkhus:

<blockquote> • This is what should be done by the nurse wishing for the child's well-being, seeking its welfare, from tender concern, out of tender concern.’

<div pali>//karaṇīyañca kho etaṁ bhikkhave dhātiyā atthakāmāya hitesiniyā anukampikāya anukampaṁ upādāya//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.006|AN iii 6]])</cite></div>
</blockquote>

==== anukampamāno ====

[[en:dictionary:igpt_k#anukampamāno|➥]] **[[anukampamāno]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampamāno]]**, **<span #tender_concerned_for>tender concerned for</span>**

<blockquote>Considering two good reasons, brahman, I frequent secluded abodes in forests and quiet groves: in considering a pleasant abiding for myself in this lifetime, and being tenderly concerned for future generations.

<div pali>//attano ca diṭṭhadhammasukhavihāraṁ sampassamāno pacchimañca janataṁ anukampamāno ti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.023|MN i 23]])</cite></div>
</blockquote>

==== anukampī ====

[[en:dictionary:igpt_k#anukampī|➥]] **[[anukampī]]**: (main article see: [[karuṇā]])

__Illustration:__ **[[anukampī]]**, **<span #tenderly_concerned>tenderly concerned</span>**

The Buddha told bhikkhus that in whatever way they are spoken to, they should train themselves thus:

<blockquote>‘Neither shall our minds be troubled by this, nor shall we utter unvirtuous words, but we shall abide tenderly concerned for their welfare, with a mind of [unlimited] goodwill, without inner hatred.’

<div pali>//na ceva no cittaṁ vipariṇataṁ bhavissati. Na ca pāpakaṁ vācaṁ nicchāressāma. Hitānukampī ca viharissāma mettacittā na dosantarā//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.126|MN i 126]])</cite></div>

He abides tenderly concerned for the welfare of all living beings.

<div pali>//[[sabbapāṇabhūtahitānukampī viharati]]//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.290|AN v 290]])</cite></div>
</blockquote>

__Illustration:__ **[[anukampī]]**, **<span #be_tenderly_concerned>be tenderly concerned</span>**

 <blockquote>• Lohicca, do you reside at Sālavatikā?

 • Yes, reverend Gotama.

 • Well, if anyone said: “The Brahman Lohicca resides at Sālavatikā, and he should enjoy the entire revenue and produce of Sālavatikā, not giving anything to others” would not anyone who spoke like that be a source of danger to your tenants?

<div pali>//evaṁvādi so ye taṁ upajīvanti tesaṁ antarāyakaro vā hoti no vā ti//</div>

 • He would be a source of danger, reverend Gotama.

<div pali>//Antarāyakaro bho gotama//</div>

 • And as such, would he be tenderly concerned for their welfare or not?

<div pali>//Antarāyakaro samāno lohicca hitānukampī vā tesaṁ hoti ahitānukampī vā ti//</div>

 • He would not, reverend Gotama.

<div pali>//Ahitānukampī bho gotama//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.228|DN i 228]])</cite></div>
</blockquote>

===== kalyāṇa =====

[[en:dictionary:igpt_k#kalyāṇa|➥]] **[[kalyāṇa]]**:

=== Renderings ===

  * for **[[kalyāṇa]]**:
    * virtuous
    * virtuousness
    * meritorious
    * good
    * excellent

=== Introduction ===

**Kalyāṇa and [[kusala]]**

//Kalyāṇa// is close in meaning to //[[kusala]]//, for example here:

<blockquote> • By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.

<div pali>//bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatā kusaladhammatā//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.036|AN ii 36]])</cite></div>
</blockquote>

**Kalyāṇa: adjective of [[puñña]]**

When //[[kalyāṇa]]// is used as the adjective of //[[puñña]]// we call it ‘meritorious.’ For example:

<blockquote> • One should do what is meritorious as a collection for a future life. Meritorious deeds are the support for living beings [when they arise] in the world hereafter.

<div pali>//Tasmā kareyya kalyāṇaṁ nicayaṁ samparāyikaṁ. Puññāni paralokasmiṁ patiṭṭhā honti pāṇinanti//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.093|SN i 93]])</cite></div>
</blockquote>

**Kalyāṇa opposed to [[pāpa]] in the context of karmically consequential conduct**

<blockquote>When //[[kalyāṇa]]// is opposed to //[[pāpa]]// in the context of karmically consequential conduct, we call the terms ‘meritorious’ and ‘demeritorious.’

• This Venerable is owner of his karmically consequential conduct, inheritor of it, born of it, intimately related to it, has it as his refuge. He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious.

<div pali>//Kammassako ayamāyasmā kammadāyādo kammayonī kammabandhū kammapaṭisaraṇo. Yaṁ kammaṁ karissati kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissatī ti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.185|AN iii 185]])</cite></div>
</blockquote>

**Kalyāṇa opposed to [[pāpa]] in the context of virtuousness**

Outside the context of karmically consequential conduct we call //kalyāṇa// and //pāpa// ‘virtuous’ and ‘unvirtuous.’

<blockquote>• There is no hiding place for the doer of unvirtuous deeds

<div pali>//Natthi loke raho nāma pāpakammaṁ pakubbato.//</div>

... You yourself, man, know what is true or false.

<div pali>//Attā te purisa jānāti saccaṁ vā yadi vā musā.//</div>

... Indeed, sir, you disdain the virtuous aspect of yourself which witnesses [all that you do]

<div pali>//Kalyāṇaṁ vata bho sakkhi attānaṁ atimaññasi.//</div>

... You are [trying to] conceal from yourself unvirtuousness existing within yourself

<div pali>//Yo santaṁ attani pāpaṁ attānaṁ parigūhasi//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.149|AN i 149]])</cite></div>

• And the Venerable MahāMoggallāna saw that person sitting in the midst of the assembly of bhikkhus―unvirtuous, of an unvirtuous moral nature, of foul and odious behaviour, secretive in conduct, no ascetic though pretending to be one, not celibate though pretending to be so, spiritually rotten, full of defilement, and morally decayed.

<div pali>//Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asucisaṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacārīpaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ//. <cite>([[:en:tipitaka:sltp:ud_utf8#pts.052|Uda 52]])</cite></div>

• Whatever there is in my family that is suitable for giving, all that I share unreservedly with those who are virtuous and of a virtuous moral nature

<div pali>//appaṭivibhattaṁ sīlavantehi kalyāṇadhammehī ti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.396|SN v 396]]-7)</cite></div>
</blockquote>

**In relation to friendship: virtuous**

In relation to friendship, //kalyāṇa// is linked to the influence people have over others, and can again be rendered ‘virtuous.’

<blockquote>• This is the entire religious life, Ānanda, namely, virtuous friendship, virtuous companionship, virtuous comradeship.

<div pali>//sakalameva hidaṁ ānanda brahmacariyaṁ yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā//</div>

... When a bhikkhu has a virtuous friend, a virtuous companion, a virtuous comrade, it is to be expected that he will develop and cultivate the noble eightfold path.

<div pali>//kalyāṇamittassetaṁ ānanda bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissatī ti//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.088|SN i 88]]-9)</cite></div>
</blockquote>

=== Illustrations ===

__Illustration:__ **[[kalyāṇa]]**, **<span #virtuous>virtuous</span>**

<blockquote>Unvirtuous friendship is an obstacle to virtuous practices.

<div pali>//pāpamittatā sīlānaṁ paripantho//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.136|AN v 136]])</cite></div>

Virtuous friendship is a condition that nourishes virtuous practices.

<div pali>//kalyāṇamittatā sīlānaṁ āhāro//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.136|AN v 136]])</cite></div>

King Ajātasattu of Magadha has unvirtuous friends, unvirtuous companions, unvirtuous comrades. King Pasenadi of Kosala has virtuous friends, virtuous companions, virtuous comrades.

<div pali>//Rājā bhikkhave māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko. Rājā ca kho bhikkhave pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.083|SN i 83]])</cite></div>

By relying upon me as a virtuous friend, Ānanda, beings subject to birth are freed from birth.

<div pali>//Mamaṁ hi ānanda kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.088|SN i 88]])</cite></div>

And what is virtuous friendship?

<div pali>//Katamā ca vyagghapajja kalyāṇamittatā://</div>

In whatever village or town the noble young man lives, he consorts with and converses with householders and their sons, old and young alike matured in virtue, and emulates their perfection in faith, virtue, generosity, and wisdom.

<div pali>//idha vyagghapajja kulaputto yasmiṁ gāme vā nigame vā paṭivasati tattha ye te honti gahapati vā gahapatiputto vā daharā vā vuddhasīlino vuddhā vā vuddhasīlā saddhāsampannā sīlasampannā cāgasampannā paññāsampannā tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati.//</div>

Insofar as this happens, this is called virtuous friendship.

<div pali>//Yathā rūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati ayaṁ vuccati vyagghapajja kalyāṇamittatā//. <cite>([[:en:tipitaka:sltp:an_iv_utf8#pts.282|AN iv 282]])</cite></div>

By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.

<div pali>//bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatā kusaladhammatā//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.036|AN ii 36]])</cite></div>

’Consent that I may go forth from the household life into the ascetic life.’ Then the parents of those boys consented, thinking, ‘All these boys have the same aspiration. They are bent on what is virtuous.’

<div pali>//Atha kho tesaṁ dārakānaṁ mātāpitaro sabbepi me dārakā samānacchandā kalyāṇadhippāyā ti anujāniṁsu//. <cite>(Vin.1.77-8)</cite></div>

Whatever there is in my family that is suitable for giving, all that I share unreservedly with those who are virtuous and of a virtuous moral nature

<div pali>//appaṭivibhattaṁ sīlavantehi kalyāṇadhammehī ti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.396|SN v 396]]-7)</cite></div>
</blockquote>

__Illustration:__ **[[kalyāṇa]]**, **<span #virtuousness>virtuousness</span>**

<blockquote>What is virtuous?

<div pali>//Katamo ca bhikkhave kalyāṇo//</div>

In this regard, some person refrains from:

• killing

<div pali>//pāṇātipātā paṭivirato hoti//</div>

• stealing

<div pali>//adinnādānā paṭivirato hoti//</div>

• committing adultery

<div pali>//kāmesu micchācārā paṭivirato hoti//</div>

• lying

<div pali>//musāvādā paṭivirato hoti//</div>

• speaking maliciously, harshly or frivolous chatter

<div pali>//Pisuṇāvācā paṭivirato hoti. Pharusāvācā paṭivirato hoti. samphappalāpā paṭivirato hoti//</div>

• he is not greedy

<div pali>//[[anabhijjhālu hoti]]//</div>

• he is benevolent

<div pali>//[[avyāpannacitto hoti]]//</div>

• is of right perception [of reality]

<div pali>//[[sammādiṭṭhiko hoti]]//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.222|AN ii 222]])</cite></div>
</blockquote>

__Comment:__

This occurs in the context of four statements:

<blockquote>1) What is unvirtuous?

<div pali>//Katamo ca bhikkhave pāpo? Idha bhikkhave ekacco pāṇātipātī hoti... Micchādiṭṭhiko hoti.//</div>

2) What is worse than unvirtuousness?

<div pali>//Katamo ca bhikkhave pāpena pāpataro? Idha bhikkhave ekacco attanā ca pāṇātipātī hoti. Parañca pāṇātipāte samādapeti... Attanā ca micchādiṭṭhiko hoti parañca micchādiṭṭhiyā samādapeti.//</div>

3) What is virtuous?

<div pali>//Katamo ca bhikkhave kalyāṇo? //</div>

4) What is better than virtuousness?

<div pali>//Katamo ca bhikkhave kalyāṇena kalyāṇataro? Idha bhikkhave ekacco attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti... Attanā ca sammādiṭṭhiko hoti parañca sammādiṭṭhiyā samādapeti.  //</div>
</blockquote>

__Illustration:__ **[[kalyāṇa]]**, **<span #meritorious>meritorious</span>**

<blockquote>It is this [absolute] Selfhood of mine that speaks and experiences here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.

<div pali>//yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti. So kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī ti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.008|MN i 8]])</cite></div>

Therefore one should do what is meritorious as a collection for a future life. Meritorious deeds are the support for living beings [when they arise] in the world hereafter.

<div pali>//Tasmā kareyya kalyāṇaṁ nicayaṁ samparāyikaṁ puññāni paralokasmiṁ patiṭṭhā honti pāṇinanti//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.093|SN i 93]])</cite></div>
</blockquote>

__Illustration:__ **[[kalyāṇa]]**, **<span #good>good</span>**

<blockquote>‘These ascetic disciples of the Sakyans’ Son do not even know the calculation of the half months, so how could they know anything else that is good?’

<div pali>// pakkhagaṇanamattampi me samaṇā sakyaputtiyā na jānanti. Kimpanime aññaṁ kicci kālyāṇaṁ jānissantī ti//. <cite>(Vin.1.117)</cite></div>

In the future there will be bhikkhus who desire good almsfood. They will give up going on almsround;.

<div pali>//piṇḍapāte kalyāṇakāmā. Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṁ//</div>

In the future there will be bhikkhus who desire good abodes. They will give up dwelling at the root of a tree, and secluded abodes in forests and quiet groves;

<div pali>//senāsane kalyāṇakāmā. Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṁ. Riñcissanti araññe vanapatthāni pantāni senāsanāni//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.109|AN iii 109]])</cite></div>

Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition.

<div pali>//hīnādhimuttikā sattā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.154|SN ii 154]])</cite></div>

He gives with the thought, ‘I will get a good reputation’

<div pali>//kalyāṇo kittisaddo abbhuggacchatī ti dānaṁ deti//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.258|DN iii 258]])</cite></div>

A bhikkhu with golden skin is good to look at

<div pali>//Kalyāṇadassano bhikkhu kañcanasannibhattaco//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.551|Snp 551]])</cite></div>

He is not a good speaker with a good delivery.

<div pali>//no ca kalyāṇavāco hoti kalyāṇavākkaraṇo//. <cite>([[:en:tipitaka:sltp:an_iv_utf8#pts.298|AN iv 298]])</cite></div>

A householder who offered good food gave the community of bhikkhus a continuous food supply of meals consisting of four ingredients.

<div pali>//kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ//. <cite>(Vin.2.77)</cite></div>

A layperson might establish a robe fund for a bhikkhu who is not a relative, thinking: ‘Having purchased robe material with this fund, I will clothe the bhikkhu so and so.’ If the bhikkhu, uninvited, approaches the layperson with a suggestion regarding the robe out of a desire for something good, saying:

<div pali>//[[kalyāṇakamyataṁ upādāya]]//</div>

‘It would be good indeed, your reverence, if you clothed me in this or that type of robe purchased with the robe fund,’ it is an offence of nissaggiya pācittiya.

<div pali>//sādhu vata maṁ āyasmā iminā cīvaracetāpantena evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādehīti kalyāṇakamyataṁ upādāya nissaggiyaṁ pācittiyan ti//</div>

‘Desire for something good’ means wanting what is good quality, wanting what is expensive.

<div pali>//Kalyāṇakamyataṁ upādāyā ti sādhatthīko mahagghatthiko//. <cite>(Vin.3.216)</cite></div>
</blockquote>

__Illustration:__ **[[kalyāṇa]]**, **<span #virtuous_good>virtuous; good</span>**

<blockquote>Nonetheless, one gains a good reputation for having virtuous friends, companions, and comrades.

<div pali>//Atha kho naṁ kalyāṇo kittisaddo abbhuggacchati: kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko ti//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.126|AN i 126]]-7)</cite></div>
</blockquote>

__Illustration:__ **[[kalyāṇa]]**, **<span #good_excellent>good; excellent</span>**

<blockquote>He is wise, capable, intelligent, very learned, a brilliant speaker, of excellent intuitive insight, mature, and truly an arahant.

<div pali>//Paṇḍito vyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.058|AN iii 58]])</cite></div>
</blockquote>

__Illustration:__ **[[kalyāṇa]]**, **<span #excellent>excellent</span>**

<blockquote>Those teachings which are excellent in the beginning, the middle, and the end.

<div pali>//ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā//. <cite>(Vin.2.96)</cite></div>

I would not say anything about Mahānāma the Sakyan except what is excellent and good.

<div pali>//mahānāma sakkaṁ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā ti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.374|SN v 374]])</cite></div>

A bhikkhu who is of excellent virtue, who has excellent practices, and excellent discernment is called one who is fully accomplished in this teaching and training system, one who has fulfilled [the religious life], the unexcelled person

<div pali>//Kalyāṇasīlo bhikkhave bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye kevalī vusitavā uttamapuriso ti vuccati.//</div>

In what way is a bhikkhu of excellent virtue? In this regard a bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing, he trains himself by undertaking the rules of the training.

<div pali>//Kathañca bhikkhave bhikkhū kalyāṇasīlo hoti? Idha bhikkhave bhikkhū sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.//</div>

In what way is a bhikkhu of excellent practices? In this regard a bhikkhu abides given to developing the seven groups of factors conducive to enlightenment.

<div pali>//Kalyāṇadhammo ca kathaṁ hoti? Idha bhikkhave bhikkhu sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati.//</div>

In what way is a bhikkhu of excellent discernment? In this regard a bhikkhu through the destruction of perceptually obscuring states, in this very lifetime enters upon and abides in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, realising it for himself through transcendent insight.

<div pali>//Kalyāṇapañño ca kathaṁ hoti? idha bhikkhave bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.097|Iti 97]])</cite></div>
</blockquote>

===== kāma =====

[[en:dictionary:igpt_k#kāma|➥]] **[[kāma]]**:

=== Renderings ===

  * for **[[kāma]]**:
    * sensuous pleasure
    * sensuous yearning
    * want
    * yearning
    * desiring
    * sensuous
    * ensuous plane of existence
  * for **[[kāmeti]]**:
    * to yearn for
  * for **[[kāmaṁ]]**:
    * willingly
  * for **[[kāmabhoginā]]**:
    * devoted to sensuous pleasures
    * non-celibate
  *[[en:dictionary:kāma#kāma]]: sensuous pleasure; sensuous; 
  *[[en:dictionary:kāma#kāme]]: sensuous pleasures
  *[[en:dictionary:kāma#kāmā]]: sensuous pleasures; yearnings; want; desiring; desire
  *[[en:dictionary:kāma#kāmehi]]: sensuous pleasures
  *[[en:dictionary:kāma#kāmayamānassa]]: yearning
  *[[en:dictionary:kāma#kāmemī]]: yearn for
  *[[en:dictionary:kāma#kāmo]]: yearning
  *[[en:dictionary:kāma#kāmaṁ]]: willingly
  *[[en:dictionary:kāma#kāmabhoginā]]: devoted to sensuous pleasures
  *[[en:dictionary:kāma#kāmabhogino]]: devoted to sensuous pleasures

=== Introduction ===

**Five varieties of sensuous pleasure**

The five varieties of sensuous pleasure (//[[pañcakāmaguṇā]]//) are visible objects, audible objects, smellable objects, tasteable objects, and tangible objects that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming (//iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā//).

These pleasures are vile, coarse and ignoble (//mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ//). They should not be pursued, developed or cultivated (//na sevitabbaṁ na bhāvetabbaṁ na bahulīkātabbaṁ// [[:en:tipitaka:sltp:mn_i_utf8#pts.454|MN i 454]]).

The five varieties of sensuous pleasure (//[[pañcakāmaguṇā]]//) are sometimes euphemistically called ‘the music of the fivefold ensemble’ (//[[pañcaṅgikena turiyena]]//: [[:en:tipitaka:sltp:sn_i_utf8#pts.131|SN i 131]]).

**Kāma: sexual pleasure**

//[[Kāma]]// strongly implies sexual pleasure (//[[mānusake kāme]]//: [[:en:tipitaka:sltp:sn_i_utf8#pts.009|SN i 9]]). There is no other object which so overwhelms a man’s mind as a woman, or a woman’s mind, a man (//cittaṁ pariyādāya tiṭṭhati//: [[:en:tipitaka:sltp:an_i_utf8#pts.001|AN i 1]]).

**Kāma: not just sex**

But //kāma// is not just sex. After all, the attractiveness of women is more than their sexuality. It is their wealth, virtue, industriousness, and ability to beget children <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.238|SN iv 238]])</cite>. And during the pregnancy of the Bodhisatta’s mother, the sensuous thoughts that arose in her mind did not involve men (//na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ//) <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.013|DN ii 13]])</cite>.

Likewise for men. When a group of young Licchavis discussed the ‘five treasures,’ the Buddha mocked them for their preoccupation with //kāma// (//kāmaññeva ārabbha antarā kathā udapādi//), explaining the five treasures as not just the Woman Treasure, but the Elephant, Horse, Jewel, and Steward Treasures <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.172|DN ii 172]])</cite>.

**Bhikkhus and sensuous pleasure**

Bhikkhus are not allowed the five varieties of sensuous pleasure:

<blockquote>• He for whom the five varieties of sensuous pleasure are allowed, you can definitely conclude that this is not the practice of an ascetic, not the practice of a disciple of the Sakyans’ Son.

<div pali>//Yassa pañcakāmaguṇā kappanti ekaṁsenetaṁ gāmaṇi dhāreyyāsi assamaṇadhammo asakyaputtiyadhammo ti.//</div>

Such pleasure is only allowed to those for whom money is allowed:

 • Those for whom gold and silver are allowed, the five varieties of sensuous pleasure are allowed.

<div pali>//yassa kho gāmaṇi jātarūparajataṁ kappati pañcapi tassa kāmaguṇā kappanti//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.326|SN iv 326]])</cite></div>
</blockquote>

Bhikkhus should regard sensuous pleasure like a [red-hot] charcoal pit:

<blockquote> • So, too, when sensuous pleasures are seen by a bhikkhu as similar to a [red-hot] charcoal pit, then sensuous hankering, love, infatuation, and passion for sensuous pleasures do not lurk within him.

<div pali>//Evameva kho bhikkhave bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti yathāssa kāme passato yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho so nānuseti//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.188|SN iv 188]])</cite></div>
</blockquote>

Indeed, the undoing (//[[upaddava]]//) of a recluse is, once surrounded by laypeople, reverting to indulgence:

<blockquote> • Being visited by brahmans and householders from town and country, he becomes infatuated, falls in love, succumbs to greed, and reverts to luxury. This is called the teacher who is undone through the undoing of teachers.

<div pali>//So anvāvaṭṭantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchati nikāyamati gedhaṁ āpajjati āvaṭṭati bāhullāya. Ayaṁ vuccatānanda upaddavo ācariyo ācariyūpaddavena//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.116|MN iii 116]])</cite></div>
</blockquote>

**Objects of sensuous pleasure**

Objects of sensuous pleasure include:

  * fancy carriages, earrings <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.365|MN i 365]])</cite>
  * palaces and female musicians <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.504|MN i 504]])</cite>.
  * fields, property and gold, cattle and horses, slaves, servants, and maids <cite>([[:en:tipitaka:sltp:sn_utf8#v.769|Snp 769]])</cite>.
  * Heavenly objects of sensuous pleasure includes the company of celestial nymphs (//[[accharā]]//) in the Nandana Grove <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.505|MN i 505]])</cite>.
  * For Wheel-turning monarchs such objects include the seven Treasures <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.172|MN iii 172]])</cite>.

**Allowances in times of sickness**

Some items are considered not sensuous pleasures in the case of sickness. For instance, vehicles, sunshades, and sandals are allowed to bhikkhus and bhikkhunīs when they are sick.

**Kāma: sensuous yearning**

//Kāma// can also mean ‘sensuous yearning’:

<blockquote>• There are five varieties of sensuous pleasure.

<div pali>//pañcime bhikkhave kāmaguṇā//</div>

Visible objects known via the visual sense... tangible objects known via the tactile sense, all of which are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming

<div pali>//cakkhuviññeyyā rūpā... kāyaviññeyyā phoṭṭhabbā iṭṭhā kantāmanāpā piyarūpā kāmupasaṁhitā rajaniyā.//</div>

These however are not sensuous yearnings.

<div pali>//Apica kho bhikkhave nete kāmā//</div>

In the [terminology of the] Noble One’s training system they are called the varieties of sensuous pleasure.

<div pali>//kāmaguṇā nāmete ariyassa vinaye vuccanti//</div>

The sensuous yearning of a man is his thoughts bound up with attachment.

<div pali>//Saṅkapparāgo purisassa kāmo//</div>

The world’s attractive things are not sensuous yearning

<div pali>//Nete kāmā yāni citrāni loke//</div>

The sensuous yearning of a man is his thoughts bound up with attachment.

<div pali>//Saṅkapparāgo purisassa kāmo//</div>

The world’s attractive things remain as they are

<div pali>//Tiṭṭhanti citrāni tatheva loke//</div>

The wise eliminate their hankering for them

<div pali>//Athettha dhīrā vinayanti chandan ti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.411|AN iii 411]])</cite></div>
</blockquote>

__Comment:__

We render //[[saṅkapparāgo]]// as ‘thoughts bound up with attachment’ in accordance with the term ‘thoughts bound up with attachment’ (//[[saṅkappā rāganissitā]]//, [[:en:tipitaka:sltp:an_i_utf8#pts.280|AN i 280]]; [[:en:tipitaka:sltp:th_utf8#v.760|Tha 760]]; [[:en:tipitaka:sltp:dhp_utf8#v.339|Dhp 339]]).

**[[Kāmadhātu]]: the sensuous plane of existence**

So because the low plane of existence is called //[[kāmadhātu]]//, should it be called the sensuous plane of existence? Or the plane of sensuous yearning? For example, Bodhi calls it ‘the sensory realm’ <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.223|AN i 223]])</cite> whereas Woodward and Walshe call it the ‘world of sense-desire’ <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.223|AN i 223]]; [[:en:tipitaka:sltp:dn_ii_utf8#pts.057|DN ii 57]])</cite>. We prefer Bodhi’s term for the following reason:

The //Lokāyatika Brāhmaṇa Sutta// <cite>([[:en:tipitaka:sltp:an_iv_utf8#pts.430|AN iv 430]])</cite> says that in the [terminology of the] Noble One’s training system, the five varieties of sensuous pleasure are called ‘the world [of sensuous pleasure]’ (//pañcime brāhmaṇā kāmaguṇā ariyassa vinaye loko ti vuccati//), and says that if a bhikkhu enters first jhāna, he is called a bhikkhu who has arrived at the end of the world (i.e. arrived at the end of the world [of sensuous pleasure], //lokassa antaṁ āgamma//).

But just as the jhānas transcend the five varieties of sensuous pleasure, so they are themselves transcended by the immaterial states of awareness, which are said to ‘transcend the refined material states of awareness’ (//[[atikkamma rūpe]]//) <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.034|MN i 34]])</cite>. Because the first of these spheres, the sphere of infinite space, is attained by ‘completely transcending refined material states of awareness’ (//sabbaso rūpasaññānaṁ samatikkamā//), it shows that the refined material states of awareness means the four jhānas.

Thus on attaining first jhāna, sensuous mental imagery is ended (//paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti//, [[:en:tipitaka:sltp:an_iv_utf8#pts.409|AN iv 409]]), and in attaining the state of awareness of boundless space, the perception of the refined material states of awareness is ended (//ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti//, [[:en:tipitaka:sltp:an_iv_utf8#pts.409|AN iv 409]]). Thus there are three levels of meditative attainment. These three levels correspond to the three states of individual existence (//[[tayo bhavā]]//), namely:

  * //[[kāmabhavo]]//: individual existence in the sensuous plane of existence (//[[kāmadhātu]]//)
  * //[[rūpabhavo]]//: individual existence in the refined material plane of existence (//[[rūpadhātu]]//)
  * //[[arūpabhavo]]//: individual existence in the immaterial plane of existence (//[[arūpadhātu]]//) <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.050|MN i 50]])</cite>.

The correspondence between the three levels of meditative attainment and the three states of individual existence is confirmed in connection to rebirth. Those practising first jhāna, which is the first of the refined material meditations, when they die, get reborn in the refined material plane of existence amongst the devas of the Brahmā group (//brahmakāyikānaṁ devānaṁ sahavyataṁ upapajjati//). Those who practise the state of awareness of boundless space, which is the first of the immaterial meditations, are reborn amongst the immaterial devas in the state of awareness of boundless space (//ākāsānañcāyatanūpagānaṁ devānaṁ sahavyataṁ upapajjati//).

Thus:

  * the perception of the five varieties of sensuous pleasure corresponds to individual existence in the sensuous plane of existence (//[[kāmadhātu]]//)
  * the refined material states of awareness correspond to the refined material plane of existence.
  * immaterial states of awareness correspond to the immaterial plane of existence.

This shows that //kāmadhātu// means ‘the sensuous plane of existence,’ not ‘the plane of sensuous yearning.’

**Sensuous, adjective**

//Kāmā// is sometimes used as an adjective: ‘sensuous.’

<blockquote>• sensuous hankering for sensuous pleasure

<div pali>//[[kāmesu kāmacchando]]//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.433|MN i 433]])</cite></div>

• I do not recall a sensuous thought having ever arisen in me.

<div pali>//nābhijānāmi kāmavitakkaṁ uppannapubbaṁ//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.125|MN iii 125]])</cite></div>
</blockquote>

**Possessions suitable for laymen devoted to sensuous pleasures**

When bhikkhus entered a village with their sandals on, people complained, muttered, and grumbled that the bhikkhus were like laymen devoted to sensuous pleasures (//seyyathā pi gihī kāmabhogino ti// Vin.1.194). This led to the Buddha forbidding bhikkhus entering the village with sandals on. Other similar events led to a many items being grouped as suitable for laymen devoted to sensuous pleasures (//[[gihī kāmabhogino]]//) but not bhikkhus. For example, animal hides <cite>(Vin.1.192)</cite>, gold and silver ointment boxes <cite>(Vin.1.203)</cite>, brightly coloured or beautiful robes <cite>(Vin.1.287, 306)</cite>, jewellery <cite>(Vin.2.106)</cite>, long hair <cite>(Vin.2.107)</cite>, hair-dressing equipment <cite>(Vin.2.107)</cite>, fleece clothes with the fleece outside <cite>(Vin.2.108)</cite>; gold, silver and crystal bowls; ornamented bowl-stands; gold and silver knives <cite>(Vin.2.115)</cite>; gold and silver thimbles (Vin.2.117); attractive waistbands <cite>(Vin.2.136)</cite>; gold and silver buckles <cite>(Vin.2.136)</cite>; large pillows <cite>(Vin.2.150)</cite>.

**Activities suitable for laymen devoted to sensuous pleasures, [[gihī kāmabhogino]]**

Likewise there are activities suitable only for laymen devoted to sensuous pleasures, not bhikkhus: using mirrors <cite>(Vin.2.107)</cite>, wearing make-up <cite>(Vin.2.107)</cite>, singing <cite>(Vin.2.107)</cite>, sharing dishes and cups <cite>(Vin.2.123)</cite>; trimming one’s hair with scissors <cite>(Vin.2.134)</cite>; removing grey hairs <cite>(Vin.2.134)</cite>; learning and teaching metaphysics and worldy knowledge <cite>(Vin.2.139)</cite>; going to see dancing, singing or music <cite>(Vin.2.107; Vin.4.267)</cite>; bathing with perfume <cite>(Vin.4.341)</cite>; using sunshades <cite>(Vin.4.337)</cite>; using vehicles <cite>(Vin.4.338)</cite>; sharing beds <cite>(Vin.4.288)</cite>; going to art galleries, public parks and lakes <cite>(Vin.4.298)</cite>; financial transactions <cite>(Vin.3.239)</cite>; keeping animals (//[[tiracchānagataṁ upaṭṭhāpenti]]//) <cite>(Vin.2.267)</cite>; keeping male and female slaves and servants (//dāsaṁ... dāsiṁ... kammakāraṁ... kammakāriṁ upaṭṭhāpenti//) <cite>(Vin.2.267)</cite>; engaging in trade <cite>(Vin.2.267)</cite>.

**Gihī kāmabhogino: non-celibate laypeople**

The Buddha’s lay disciples are divided into four groups, according to the sex and sexuality of their bodies. Here, we call //[[kāmabhogino]]// ‘non-celibate .’ All disciples are ‘clothed in white’ (//[[odātavasanā]]//).

<blockquote>• celibate men lay followers

<div pali>//upāsakā gihī odātavasanā brahmacārino//</div>

• non-celibate men lay followers

<div pali>//upāsakā gihī odātavasanā kāmabhogino//</div>

• celibate women lay followers,

<div pali>//upāsikā gihiniyo odātavasanā brahmacāriṇiyo//</div>

• non-celibate women lay followers

<div pali>// upāsikā gihiniyo odātavasanā kāmabhoginiyo//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.493|MN i 493]])</cite></div>
</blockquote>

**Food and ‘sensuous pleasure’**

Although food is pleasant, if it was considered a ‘sensuous pleasure’ the ascetic life would be impossible. It is nonetheless surprising that there are no rules on luxurious foods because the [[Vatthūpama Sutta]] <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.038|MN i 38]])</cite> shows that luxurious food is a spiritual obstruction for those with defiled mental states (//[[cittassa upakkilesā]]//) because it says that for the virtuous bhikkhu whose mind is collected (//[[cittaṁ samādhiyati]]//), even if he eats fine almsfood ‘the black grains removed, with various curries and vegetables, that will not be a spiritual obstruction for him’ (//nevassa naṁ hoti antarāyāya//, [[:en:tipitaka:sltp:mn_i_utf8#pts.038|MN i 38]]). This implies that luxurious food is a spiritual obstruction for less accomplished bhikkhus.

**Food: the training for bhikkhus**

Regarding food, the training in restraint for bhikkhus does not concern the quality of the food but the timing, the quantity, and the bhikkhu’s attitude:

  * bhikkhus should ideally eat just once a day.
  * they should not eat after midday.
  * they should eat in moderation
  * they should eat without either cleaving to what is delicious (//[[nājjhosāya bhuñje]]//) or rejecting what is unpalatable (//[[virodhamāsādusu nopadaṁsaye]]// [[:en:tipitaka:sltp:sn_iv_utf8#pts.071|SN iv 71]]; [[:en:tipitaka:sltp:mn_i_utf8#pts.102|MN i 102]]; [[:en:tipitaka:sltp:mn_i_utf8#pts.437|MN i 437]]).

**Alcohol**

Alcohol is not considered a sensuous pleasure even for Wheel-turning monarchs because, even by laypeople, it is not a pleasure to be enjoyed at all.

=== Illustrations ===

__Illustration:__ **[[kāma]]**, **<span #sensuous_pleasure>sensuous pleasure</span>**

<blockquote>In the [terminology of the] Noble One’s training system these five varieties of sensuous pleasure are called shackles and bondage [to individual existence].

<div pali>//pañcime kāmaguṇā ariyassa vinaye andū ti pi vuccanti bandhanan ti pi vuccanti//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.245|DN i 245]])</cite></div>

Whatever physical and psychological pleasure arises from the five varieties of sensuous pleasure is the sweetness of sensuous pleasures.

<div pali>//Yaṁ kho bhikkhave ime pañcakāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ ayaṁ kāmānaṁ assādo//.</div>

The elimination and abandonment of fondness and attachment regarding sensuous pleasures is the deliverance from sensuous pleasures.

<div pali>//Yo kho bhikkhave kāmesu chandarāgavinayo chandarāgappahānaṁ idaṁ kāmānaṁ nissaraṇaṁ//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.087|MN i 87]])</cite></div>

If a bhikkhu on reflection knows that his mind has some dealing with some aspect of the five varieties of sensuous pleasure, then he knows that he has undiscarded fondness and attachment regarding the five varieties of sensuous pleasure.

<div pali>//atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro ti. Evaṁ santametaṁ ānanda bhikkhu evaṁ pajānāti yo kho imesu pañcasu kāmaguṇesu chandarāgo so me appahīno ti//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.114|MN iii 114]])</cite></div>
</blockquote>

__Illustration:__ **[[kāma]]**, **<span #sensuous>sensuous</span>**

<blockquote>Now, Udāyī, the physical and psychological pleasure that arises from the five varieties of sensuous pleasure is called sensuous pleasure.

<div pali>//Yaṁ kho udāyi ime pañcakāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.454|MN i 454]])</cite></div>

Friend, in the eighty years since I went forth [into the ascetic life] I do not recall a sensuous mental image having ever arisen in me.

<div pali>//Asīti me āvuso kassapa vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.125|MN iii 125]])</cite></div>
</blockquote>

==== kāme ====

[[en:dictionary:igpt_k#kāme|➥]] **[[kāme]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāme]]**, **<span #sensuous_pleasures>sensuous pleasures</span>**

<blockquote>A man greedy for fields, for property and gold, cattle and horses, slaves and servants, maids and relatives, and many sensuous pleasures, is overpowered by what is weak.

<div pali>//Khettaṁ vatthuṁ hiraññaṁ vā gavassaṁ dāsaporisaṁ//\\ //Thiyo bandhū puthu kāme yo naro anugijjhati//\\ //Abalā naṁ baliyanti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.769|Snp 769]]-770)</cite></div>
</blockquote>

==== kāmā ====

[[en:dictionary:igpt_k#kāmā|➥]] **[[kāmā]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmā]]**, **<span #sensuous_pleasures>sensuous pleasures</span>**

<blockquote>Sensuous pleasures are unlasting, intrinsically unsatisfactory, and destined to change, and from their change and alteration there arises grief, lamentation, physical pain, psychological pain, and vexation.

<div pali>//Kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.036|DN i 36]])</cite></div>

Sensuous pleasures―attractive, sweet, and charming―distract the mind through their many different forms.

<div pali>//Kāmā hi citrā madhurā manoramā virūparūpena mathenti cittaṁ//</div>

Seeing danger in the varieties of sensuous pleasure, I went forth [into the ascetic life], O king.

<div pali>//Ādīnavaṁ kāmaguṇesu disvā tasmā ahaṁ pabbajitomhi rāja//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.074|MN ii 74]])</cite></div>
</blockquote>

__Illustration:__ **[[kāmā]]**, **<span #sensuous_pleasures>sensuous pleasures</span>**; **[[kāma]]**, **<span #sensuous>sensuous</span>**

<blockquote>So, too, when sensuous pleasures are regarded by a bhikkhu as similar to a [red-hot] charcoal pit, sensuous hankering, love, infatuation, and passion for sensuous pleasures do not lurk within him.

<div pali>//Evameva kho bhikkhave bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti yathāssa kāme passato yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho so nānuseti//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.188|SN iv 188]])</cite></div>
</blockquote>

__Illustration:__ **[[kāmā]]**, **<span #yearnings>yearnings</span>**

<blockquote>Master Gotama, we have such yearnings, desires, and aspirations as these:

<div pali>//mayaṁ bho gotama evaṁ kāmā evañchandā evaṁ adhippāyā//</div>

‘May we dwell in a home crowded with children! May we enjoy Kāsian sandalwood! May we wear garlands, fragrances, and perfumes! May we receive gold and silver! With the demise of the body at death, may we be reborn in the realm of happiness, in the heavenly worlds!’

<div pali>//puttasambādhasayanaṁ ajjhāvaseyyāma. Kāsikacandanaṁ paccanubhaveyyāma mālāgandhavilepanaṁ dhāreyyāma jātarūparajataṁ sādiyeyyāma. Kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.353|SN v 353]])</cite></div>

Bhikkhus, for the most part beings have such yearnings, desires, and aspirations

<div pali>//yebhuyyena bhikkhave sattā evaṁ kāmā evaṁ chandā evaṁ adhippāyā//</div>

‘If only unlikeable, unloveable, and displeasing things would diminish and likeable, loveable, and pleasing things would increase!’

<div pali>//aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṁ iṭṭhā kantā manāpā dhammā abhivaḍḍheyyunti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.309|MN i 309]])</cite></div>
</blockquote>

__Illustration:__ **[[kāmā]]**, **<span #want>want</span>**

<blockquote>‘Ambaṭṭha, this is a rightful question for you which you may not want to answer.’

<div pali>//ayaṁ kho pana te ambaṭṭha sahadhammiko pañho āgacchati akāmāpi vyākātabbo//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.094|DN i 94]])</cite></div>
</blockquote>

__Illustration:__ **[[kāmā]]**, **<span #desiring>desiring</span>**

<blockquote>Once a certain bhikkhu had gone for his daytime abiding, he kept thinking unvirtuous, thoughts associated with the household life. Then the deva inhabiting that woodland grove, being tenderly concerned for that bhikkhu, desiring his spiritual well-being (//[[atthakāmā]]//), desiring to stir up in him an earnest attitude [to the practice] (//[[saṁvejetukāmā]]//), approached him and addressed him in verses. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.197|SN i 197]])</cite>
</blockquote>

__Illustration:__ **[[kāmā]]**, **<span #desire>desire</span>**

<blockquote>‘May those desiring gains acquire them; may those desiring merit do meritorious deeds!’

<div pali>//labhantu lābhakāmā puññakāmā karontu pana puññānī ti//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.198|SN ii 198]])</cite></div>
</blockquote>

==== kāmehi ====

[[en:dictionary:igpt_k#kāmehi|➥]] **[[kāmehi]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmehi]]**, **<span #sensuous_pleasures>sensuous pleasures</span>**

<blockquote>Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. For him the mental imagery of previous sensuous pleasure ceases.

<div pali>//So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa yā purimā kāmasaññā sā nirujjhati//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.182|DN i 182]])</cite></div>
</blockquote>

==== kāmayamānassa ====

[[en:dictionary:igpt_k#kāmayamānassa|➥]] **[[kāmayamānassa]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmayamānassa]]**, **<span #yearning>yearning</span>**; **[[kāmaṁ]]**, **<span #sensuous_pleasure>sensuous pleasure</span>**

<blockquote>If, yearning for sensuous pleasure, it prospers for him, he’s ecstatic, yes, the mortal who gets what he wants.

<div pali>//Kāmaṁ kāmayamānassa tassa ce taṁ samijjhati//\\ //Addhā pītimano hoti laddhā macco yadicchati//</div>

But yearning and desirous, if that being’s pleasures diminish he is as wounded as if pierced by an arrow.

<div pali>//Tassa ce kāmayānassa chandajātassa jantuno//\\ //Te kāmā parihāyanti sallaviddhova ruppati//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.766|Snp 766]]-7)</cite></div>
</blockquote>

==== kāmemī ====

[[en:dictionary:igpt_k#kāmemī|➥]] **[[kāmemī]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmemī]]**, **<span #yearn_for>yearn for</span>**

<blockquote>I want and yearn for the most beautiful girl in this country

<div pali>//ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi taṁ kāmemī ti//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.033|MN ii 33]])</cite></div>
</blockquote>

==== kāmo ====

[[en:dictionary:igpt_k#kāmo|➥]] **[[kāmo]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmo]]**, **<span #yearning>yearning</span>**

<blockquote>A man would come along wanting to live, not die, yearning for pleasure and loathing pain.

<div pali>//Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.099|SN ii 99]]-100)</cite></div>
</blockquote>

==== kāmaṁ ====

[[en:dictionary:igpt_k#kāmaṁ|➥]] **[[kāmaṁ]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmaṁ]]**, **<span #willingly>willingly</span>**

<blockquote>Willingly let just my skin, sinews and bone remain, and let the flesh and blood dry up on my body, but my right effort shall not be relaxed so long as I have not attained what can be attained by manly strength, by manly energy, by manly application [to the practice].

<div pali>//kāmaṁ taco ca nahāru ca aṭṭhi ca avasissatu upasussatu sarīre maṁsalohitaṁ yaṁ taṁ purisatthāmena purisaviriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā viriyassa satthānaṁ bhavissatī ti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.481|MN i 481]])</cite></div>
</blockquote>

==== kāmabhoginā ====

[[en:dictionary:igpt_k#kāmabhoginā|➥]] **[[kāmabhoginā]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmabhoginā]]**, **<span #devoted_to_sensuous_pleasures>devoted to sensuous pleasures</span>**

<blockquote>This is hard for you to know, great king, a layman devoted to sensuous pleasures, living in a home crowded with children, using Kāsian sandalwood, wearing garlands, fragrances, and perfumes, accepting gold and silver.

<div pali>//Dujjānaṁ ko panetaṁ mahārāja tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena//. <cite>([[:en:tipitaka:sltp:ud_utf8#pts.065|Uda 65]])</cite></div>
</blockquote>

==== kāmabhogino ====

[[en:dictionary:igpt_k#kāmabhogino|➥]] **[[kāmabhogino]]**: (main article see: [[kāma]])

__Illustration:__ **[[kāmabhogino]]**, **<span #devoted_to_sensuous_pleasures>devoted to sensuous pleasures</span>**

<blockquote>Bhikkhus examined a facial mark in a mirror and in a bowl of water. People complained, muttered, and grumbled that they were like laymen devoted to sensuous pleasures

<div pali>//ādāse pi udakapatte pi mukhanimittaṁ olokenti. Manussā ujjhāyanti khīyanti vipācenti seyyathā pi gihī kāmabhogino ti//. <cite>(Vin.2.107)</cite></div>
</blockquote>

===== kāye kāyānupassī viharati =====

[[en:dictionary:igpt_k#kāye kāyānupassī viharati|➥]] **[[kāye kāyānupassī viharati]]**:

=== Renderings ===

  * for **[[kāye kāyānupassī viharati]]**:
    * he abides contemplating the nature of the body

=== Introduction ===

**Three components**

//[[Kāye kāyānupassī]]// has three components.

  * 1) A noun in the locative case (//[[kaye]]//)
  * 2) an intermediate noun (//[[kaya]]//)
  * 3) //[[anupassī]]//, which means ‘a contemplator,’ but is functionally a present participle (i.e. ‘contemplating’), and confirmed as such in both DOP and PED (under //anupassi//).

**Threefold structure in other phrases**

This threefold structure occurs in other similar phrases:

<blockquote> • He abides contemplating the wretchedness (i.e. the wretched nature) of the body

<div pali>//kāye ādīnavānupassī viharati//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.110|AN v 110]])</cite></div>

• He abides contemplating the unloveliness (i.e. the unlovely nature) of the body

<div pali>//kāye asubhānupassī viharati//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.111|AN v 111]])</cite></div>
</blockquote>

The aspect that is contemplated is seen here to be the nature of the object that is in the locative case. About this, Bodhi says:

• “In each case, the word conjoined with //anupassī// is the aspect that is contemplated, and the word in the locative case is the sphere in relation to which that aspect is contemplated. Analogously, in //kāye kāyānupassī viharati//, the //[[kāya]]// conjoined with //anupassī// is the aspect that is contemplated (the “bodiness” of the body) and the locative //[[kāye]]// is the domain in relation to which that aspect is contemplated” <cite>(NDB n.197)</cite>.

By comparison, in //[[kāye]] [[kāyānupassī]]//, the intermediate //kaya// means body-nature, or, as Bodhi puts it, ‘bodiness.’ This leads to our phrase: ‘he abides contemplating the nature of the body.’

**Confirmation: kāye kāyānupassī equals kāye asubhānupassī**

Because unloveliness is the nature of the body, it should be possible to demonstrate that //[[kāye kāyānupassī]]// equals //[[kāye]] [[asubhānupassī]]//, which would confirm our rendering. That these phrases are equivalent is obvious in the comparison of these two passages:

<blockquote> • In this [wretched human] body there are head hairs... urine. Thus he abides contemplating the unloveliness of this [wretched human] body.

<div pali>//atthi imasmiṁ kāye kesā... muttan ti. Iti imasmiṁ kāye asubhānupassī viharati//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.109|AN v 109]])</cite></div>

• In this [wretched human] body there are head hairs... urine. Thus he abides contemplating the nature of the body internally.

<div pali>//atthi imasmiṁ kāye kesā... muttan ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.293|DN ii 293]])</cite></div>
</blockquote>

=== Illustrations ===

__Illustration:__ **[[kāye kāyānupassī viharati]]**, **<span #abides_contemplating_the_nature_of_the_body>abides contemplating the nature of the body</span>**

“And how is a bhikkhu mindful?

<div pali>//Kathañca bhikkhave bhikkhu sato hoti://</div>

In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

<div pali>//idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ//</div>

He abides contemplating the nature of sense impressions... the nature of the mind... the nature of certain objects of the systematic teachings... In this way a bhikkhu is mindful.

<div pali>//Vedanāsu vedanānupassī viharati... Citte cittānupassī viharati... Dhammesu dhammānupassī viharati... Evaṁ kho bhikkhave bhikkhu sato hoti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.142|SN v 142]])</cite></div>


===== kittāvatā =====

[[en:dictionary:igpt_k#kittāvatā|➥]] **[[kittāvatā]]** and **[[ettāvatā]]**.

=== Renderings ===

  * for **[[ettāvatā]]**:
    * as if
    * even though
    * at that point
    * only at that point
    * in this way
    * this much
    * thus far and no further
    * thus far
    * in view of
    * on account of this
  * for **[[en:dictionary:kittāvatā#kittāvatā... ettāvatā]]**:
    * by virtue of what attributes... by virtue of these attributes
    * in what way... in this way
    * on what grounds... on these grounds
    * in reference to what... in reference to this
  * [[en:dictionary:kittāvatā#kittāvatā]]: in what (point,...)
  * [[en:dictionary:kittāvatā#ettāvatā]]: at that (point,...)

=== Illustrations ===

__Illustration:__ **[[kittāvatā]]**, **<span #in_what_ways>in what ways</span>**; **[[ettāvatā]]**, **<span #in_these_ways>in these ways</span>**

<blockquote>In what ways do people explain the [absolute] Selfhood?

<div pali>//Kittāvatā ca ānanda attānaṁ paññapento paññapeti//</div>

Either material and limited, or material and unlimited, or immaterial and limited, or immaterial and unlimited.

<div pali>//rūpiṁ vā hi ānanda parittaṁ attānaṁ paññapento paññapeti rūpī me paritto attā ti... arūpiṁ vā hi ānanda anantaṁ attānaṁ paññapento paññapeti arūpī me ananto attā ti.//</div>

In these ways people explain the [absolute] Selfhood.

<div pali>//Ettāvatā kho ānanda attānaṁ paññapento paññapeti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.065|DN ii 65]])</cite></div>

In what way do the disciples of a teacher who lives secludedly not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].

<div pali>//Kittāvatā nu kho āvuso satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? //</div>

... In this way the disciples of a teacher who lives secludedly do not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].

<div pali>//Ettāvatāvuso satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.014|MN i 14]])</cite></div>

In what way, bhante, can a bhikkhu abide at ease while living in a monastic community?

<div pali>//Kittāvatā nu kho bhante bhikkhu saṅghe viharanto phāsuṁ vihareyyāti.//</div>

When a bhikkhu is himself perfect in virtue but does not exhort others in regard to higher virtue. In this way, Ānanda, a bhikkhu can dwell at ease while living in a monastic community.

<div pali>//Yato kho ānanda bhikkhu attanā sīlasampanno hoti no ca paraṁ adhisīle sampavattā. Ettāvatā pi kho ānanda bhikkhu saṅghe viharanto phāsuṁ vihareyyā ti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.132|AN iii 132]]-3)</cite></div>

• ’Bhante, in what way, stated briefly, is a bhikkhu liberated [from perceptually obscuring states] through the destruction of craving

<div pali>//Kittāvatā nu kho bhante bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti ...//</div>

In this way, stated briefly, Lord of the Devas, is a bhikkhu liberated [from perceptually obscuring states] through the destruction of craving

<div pali>//Ettāvatā kho devānaminda bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.251|MN i 251]])</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **by virtue of what attributes (vs. [[evaṁ]] and vs. kathaṁ... idha)**

<blockquote> • By virtue of what attributes is someone who is not vigorously applied [to the practice] and unafraid of wrongdoing incapable of reaching enlightenment, incapable of realising the Untroubled, incapable of reaching unsurpassed safety from [the danger of] bondage [to individual existence]?”

<div pali>//Kittāvatā nu kho āvuso anātāpī hoti anottāpī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya?//</div>

 • In this regard, friend, a bhikkhu thinks:

‘If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he does not vigorously apply himself [to the practise].

<div pali>//Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyunti na ātappaṁ karoti//</div>

... In this way he is someone not vigorously applied [to the practice].

<div pali>//Evaṁ kho āvuso anātāpī hoti.//</div>

In what way is someone unafraid of wrongdoing.

<div pali>//Kathañcāvuso anottāpī hoti?//</div>

In this regard, friend, a bhikkhu thinks:

If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he is unafraid of wrongdoing.

<div pali>//Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyunti na ottapati//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.195|SN ii 195]]-6)</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **<span #by_virtue_of_what_attributes>by virtue of what attributes</span>**; **[[ettāvatā]]**, **<span #by_virtue_of_these_attributes>by virtue of these attributes</span>**

<blockquote>‘Bhante, by virtue of what attributes are the aggregates called aggregates?’

<div pali>//Kittāvatā pana bhante khandhānaṁ khandhādhivacanaṁ hotī ti?//</div>

By virtue of these attributes the aggregates called aggregates.’

<div pali>//Ettāvatā kho bhikkhu khandhānaṁ khandhādhivacanaṁ hotī ti//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.016|MN iii 16]]-17)</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **<span #on_what_grounds>on what grounds</span>**; **[[ettāvatā]]**, **<span #on_these_grounds>on these grounds</span>**

<blockquote>Right perception [of reality], right perception [of reality],’ is said, friend. On what grounds does a noble disciple have right perception [of reality]?

<div pali>//Sammādiṭṭhi sammādiṭṭhī ti āvuso vuccati kittāvatā nu kho āvuso ariyasāvako sammādiṭṭhi hoti.//</div>

When a noble disciple discerns what is spiritually unwholesome, the origin of what is spiritually unwholesome, what is spiritually wholesome, and the origin of what is spiritually wholesome,

<div pali>//Yato kho āvuso ariyasāvako akusalañca pajānāti akusalamūlañca pajānāti. Kusalañca pajānāti kusalamūlañca pajānāti//</div>

On these grounds a noble disciple has right perception [of reality].

<div pali>//Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.046|MN i 46]])</cite></div>

On these grounds a noble disciple has

<div pali>//Ettāvatā pi kho āvuso ariyasāvako//</div>

right perception [of reality]

<div pali>sammādiṭṭhi hoti</div>

has a perception [of reality] that is correct

<div pali>//[[ujugatāssa diṭṭhi]]//</div>

has unshakeable faith in the [excellence of the] teaching

<div pali>//dhamme aveccappasādena samannāgato//</div>

and has fathomed this true teaching

<div pali>//āgato imaṁ saddhamman ti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.047|MN i 47]])</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **<span #on_what_grounds?>on what grounds?</span>**

<blockquote>On grounds [of what attainment], friend Kālāma, having realised this state for yourself through transcendent insight and abiding in it, do you make it known to others?

<div pali>//kittāvatā no āvuso kālāma imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī ti.//</div>

In reply he declared [that he had realised] the state of awareness of nonexistence.

<div pali>//Evaṁ vutte bhikkhave āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.//</div>

In no short time, I quickly realised that state for myself through transcendent insight and abided in it.

<div pali>//So kho ahaṁ bhikkhave nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.164|MN i 164]]-6)</cite></div>

‘Insightfulness into reality’ is spoken of, bhante.

<div pali>//vijjā vijjā ti bhante vuccati//</div>

What now, bhante, is insightfulness into reality, and on what grounds is one possessed of insight into reality?’

<div pali>//katamā nu kho bhante vijjā kittāvatā ca vijjāgato hotī ti?//</div>

‘Bhikkhus, whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called insightfulness into reality, and it is on these grounds that one is possessed of insight into reality.’

<div pali>//Yaṁ kho bhikkhu dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ ayaṁ vuccati bhikkhu vijjā ettāvatā ca vijjāgato hoti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.430|SN v 430]])</cite></div>

 • ’One perfect [in the development of] the [six] sense faculties’ is said. bhante.’ On what grounds, bhante, is one perfect [in the development of] the [six] sense faculties?

<div pali>//indriyasampanno indriyasampannoti bhante vuccati kittāvatā nu kho bhante indriyasampanno hotī ti?//</div>

 • If, bhikkhu, one abides contemplating the arising and disappearance of the faculty of sight... the faculty of mental cognisance, one is disillusioned with the faculty of mental cognisance

<div pali>//Cakkhundriye ce bhikkhu udayabbayānupassī viharanto cakkhundriye nibbindati... manindriye ce bhikkhu udayabbayānupassī viharanto manindriye nibbindati.//</div>

... Being disillusioned [with originated phenomena], one is unattached [to originated phenomena]. Being unattached [to originated phenomena] one is liberated [from perceptually obscuring states].

<div pali>//nibbindaṁ virajjati virāgā vimuccati.//</div>

... On these grounds one is perfect [in the development of] the [six] sense faculties.

<div pali>//ettāvatā kho bhikkhu indriyasampanno hotī ti//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.140|SN iv 140]])</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **on what grounds? (vs. [[evaṁ]])**

<blockquote> • Bhante, it is said: ‘Individual existence. Individual existence

<div pali>//bhavo bhavo ti bhante vuccati.//</div>

On what grounds is there individual existence?

<div pali>//kittāvatā nu kho bhante bhavo hotī ti?//</div>

...

 • For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving the stream of consciousness is established in the low plane of existence

<div pali>//avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ//</div>

... In this way renewed states of individual existence and rebirth occur in the future

<div pali>//evaṁ āyatiṁ punabbhavābhinibbatti hoti.//</div>

Thus, Ānanda, is there individual existence

<div pali>//Evaṁ ko ānanda bhavo hotī ti//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.223|AN i 223]]-4)</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **on what grounds? (vs. yasmā... tasmā)**

<blockquote>‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?

<div pali>//suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti? //</div>

Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].

<div pali>//Yasmā ca kho ānanda suññaṁ attena vā attaniyena vā tasmā suñño loko ti vuccati//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.054|SN iv 54]])</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **<span #in_reference_to_what>in reference to what</span>**; **[[ettāvatā]]**, **<span #in_reference_to_this>in reference to this</span>**

<blockquote>In reference to what was tranquillity spoken of by the Blessed One?

<div pali>//Passaddhi passaddhī ti āvuso vuccati kittāvatā nu kho āvuso passaddhi vuttā bhagavatāti?//</div>

Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

<div pali>//Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.//</div>

It is in reference to this that tranquillity is spoken of by the Blessed One, in a way that is qualified.

<div pali>//Ettāvatā pi kho āvuso passaddhi vuttā bhagavatā pariyāyena... .// <cite>([[:en:tipitaka:sltp:an_iv_utf8#pts.456|AN iv 456]])</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **in reference to what (vs. what, [[yaṁ]])**

<blockquote>‘World [of phenomena]’ is said, bhante. In reference to what was it said?

<div pali>//loko loko ti bhante vuccati kittāvatā nu kho bhante loko ti vuccatī ti.//</div>

Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.

<div pali>//Yaṁ kho ānanda palokadhammaṁ ayaṁ vuccati ariyassa vinaye loko//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.053|SN iv 53]])</cite></div>
</blockquote>

__Illustration:__ **[[kittāvatā]]**, **in reference to what (vs. [[tasmā]])**

<blockquote> • Fields of sensation, fields of sensation, is said, friend. In reference to what was it said?

<div pali>//Viññāṇaṁ viññāṇan ti āvuso vuccati. Kittāvatā nu kho āvuso viññāṇan ti vuccatī ti?//</div>

 • One knows, one knows. Therefore fields of sensation is said.

<div pali>//Vijānāti vijānātī ti kho āvuso tasmā viññāṇan ti vuccati//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.292|MN i 292]]-3)</cite></div>
</blockquote>

==== ettāvatā ====

[[en:dictionary:igpt_k#ettāvatā|➥]] **[[ettāvatā]]**: (main article see: [[kittāvatā]])

__Illustration:__ **[[ettāvatā]]**, **<span #as_if>as if</span>**

 • Suppose some workman said: ‘This is what King Pasenadi of Kosala says!’ Would he be speaking the King's words or giving the King’s advice, as if he were the King or King's chief minister?

<div pali>//evampi rājā pasenadi kosalo āha evampi rājā pasenadī kosalo āhā ti. Api nu so rājabhaṇitaṁ vā bhaṇati rājamantaṁ vā manteti ettāvatā so assa rājā vā rājamahāmatto vā ti?//</div>

 • No indeed, reverend Gotama <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.104|DN i 104]]-5)</cite>.

__Illustration:__ **[[ettāvatā]]**, **<span #even_though>even though</span>**

<blockquote> • What do you think, Ambaṭṭha? Suppose a //[[khattiya]]//, for some reason, has been punished and banished from the country or city. In spite of this, would he receive a seat and water from the brahmans?

 • He would, reverend Gotama.

 • Would they allow him to eat at funeral-rites as a guest?

 • They would, reverend Gotama.

 • Would they teach him the sacred texts or not?

 • They would, reverend Gotama.

 • Even though, Ambaṭṭha, the //khattiya// has reached the extreme of humiliation.

<div pali>//Ettāvatā kho ambaṭṭha khattiyo paramanihīnataṁ patto hoti//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.098|DN i 98]]-9)</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #at_that_point>at that point</span>**; **[[ettāvatā]]**, **<span #only_at_that_point>only at that point</span>**

<blockquote>There is, sir, that [absolute] Selfhood as you describe. That I do not deny. But the [absolute] Selfhood has not at that point attained to the highest pleasure in this lifetime.

<div pali>//atthi kho bho eso attā yaṁ tvaṁ vadesi neso natthī ti vadāmi; no ca kho bho ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.//</div>

... But whensoever the [absolute] Selfhood, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors], only at that point, sir, has the [absolute] Selfhood attained to the highest pleasure in this lifetime.

<div pali>//Yato kho bho ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati ettāvatā kho bho ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī ti//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.036|DN i 36]])</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #at_this_point>at this point</span>**; **[[kittāvatā]]**, **<span #at_what_point?>at what point?</span>**

<blockquote> • ’Nigrodha, at this point, austerity and asceticism has not reached the peak, the very pith. It has only reached the inner bark.’

<div pali>//Na kho nigrodha ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca api ca kho tacappattā hotī ti//</div>

 • ’At what point, then, bhante has austerity and asceticism reached the peak, the very pith?’

<div pali>//Kittāvatā ca kho pana bhante tapojigucchā aggappattā ca hoti sārappattā ca//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.050|DN iii 50]])</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #not_until_this_point>not until this point</span>**

He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence.

<div pali>//Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti pajānāti.//</div>

This, too, is called a footprint of the Perfect One, a scratch mark of the Perfect One, a tusk slash of the Perfect One,

<div pali>//Idampi vuccati brāhmaṇa tathāgatapadaṁ iti pi tathāgatanisevitaṁ iti pi tathāgatārañjitaṁ itipi.//</div>

And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.’

<div pali>//Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṁ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.184|MN i 184]])</cite></div>

__Illustration:__ **[[ettāvatā]]**, **<span #in_this_way>in this way</span>**

<blockquote>It is not in this way, Ānanda, that the Perfect One is honoured, revered, respected, reverenced, and venerated

<div pali>//Na kho ānanda ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.138|DN ii 138]])</cite></div>

When a bhikkhu recollects the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, and detached awareness based on what is spiritually wholesome is established within him, he is pleased about it.

<div pali>//Tassa ce āvuso bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti so tena attamano hoti.//</div>

In this way, much has been accomplished by the bhikkhu.

<div pali>//Ettāvatā pi kho āvuso bhikkhuno bahukataṁ hoti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.186|MN i 186]]-7)</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #this_much>this much</span>**

Subha said the virtue of some ascetics and Brahmanists was less impressive than the bhikkhus, and added that if any of those ascetics and Brahmanists discovered the virtue of the bhikkhus in themselves they would exclaim:

<blockquote>‘This much is enough. This much is sufficient. The goal of our asceticism has been reached. There is nothing more to be done.’

<div pali>//alamettāvatā katamettāvatā anuppatto no sāmaññattho natthi no kiñci uttariṁ karaṇiyan ti//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.207|DN i 207]])</cite></div>

Is this much enough, your majesty? Will this much do, your majesty? Is this much to be offered, your majesty?

<div pali>//alamettāvatā mahārāja katamettāvatā mahārāja pūjitamettāvatā mahārājāti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.176|DN ii 176]])</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #thus_far_and_no_further>thus far and no further</span>**

Pausing at the door before entering his meditation chamber, King Mahāsudassana exclaimed:

‘May sensuous thought stop! May unbenevolent thought stop! May malicious thought stop!’

<div pali>//tiṭṭha kāmavitakka tiṭṭha vyāpādavitakka tiṭṭha vihiṁsāvitakka//</div>

‘Thus far and no further, sensuous thought! Thus far and no further, unbenevolent thought! Thus far and no further, malicious thought!’

<div pali>//ettāvatā kāmavitakka ettāvatā vyāpādavitakka ettāvatā vihiṁsāvitakkā ti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.186|DN ii 186]])</cite></div>

__Illustration:__ **[[ettāvatā]]**, **<span #thus_far>thus far</span>**

<blockquote>Pañcasikha approached the Indasāla Cave with his lute, then thought, ‘Thus far is neither too far from nor too near to the Blessed One, and he will hear my voice;’ and so he began to sing.

<div pali>//Upasaṅkamitvā ettāvatā me bhagavā neva atidūre bhavissati na accāsanena saddañca me sossatī ti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.265|DN ii 265]])</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #in_view_of>in view of</span>**

When Subha sent a messenger to invite Venerable Ānanda to visit, Ānanda said he had just taken medicine, but if he had the time and opportunity he would visit the following day.

<div pali>//Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyāti//</div>

The messenger reported this to Subha and added:

<blockquote>‘Therefore, in view of this arrangement the Reverend Ānanda will probably take the opportunity to come tomorrow.'

<div pali>//Ettāvatā pi kho bho katameva etaṁ yato so bho bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā ti//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.205|DN i 205]])</cite></div>
</blockquote>

__Comment:__

PED says //yato... ettāvatā// means ‘because... therefore.’

__Illustration:__ **[[ettāvatā]]**, **<span #on_account_of_this>on account of this</span>**

<blockquote>Then it occurred to me:

<div pali>//tassa mayhaṁ bhikkhave etadahosi//</div>

The stream of consciousness turns back at immaterial-factors-and-bodily-form; it does not go further.

<div pali>//paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā nāparaṁ gacchati//</div>

On account of this one can be born, age and die, pass away and be reborn

<div pali>//Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā//</div>

Namely through the stream of consciousness being dependent on immaterial-factors-and-bodily-form; and immaterial-factors-and-bodily-form being dependent on the stream of consciousness.

<div pali>//yadidaṁ nāmarūpapaccayā viññāṇaṁ viññāṇapaccayā nāmarūpaṁ//. <cite>([[:en:tipitaka:sltp:sn_ii_utf8#pts.104|SN ii 104]])</cite></div>
</blockquote>

__Illustration:__ **[[ettāvatā]]**, **<span #on_account_of_this>on account of this</span>**; **[[ettāvatā]]**, **<span #thus_far>thus far</span>**

<blockquote>Therefore, this is the indispensible condition, the source, the origin, the necessary condition of the stream of consciousness, namely immaterial-factors-and-bodily-form.

<div pali>//Tasmātihānanda eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ//</div>

On account of this one can be born, age and die, pass away and be reborn.

<div pali>//Ettāvatā kho ānanda jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā//</div>

Thus far extends the ways of verbal designation,

<div pali>//[[ettāvatā adhivacanapatho]]//</div>

Thus far extends the ways of conventional expression,

<div pali>//[[ettāvatā niruttipatho]]//</div>

Thus far extends the ways of intimation,

<div pali>//[[ettāvatā viññattipatho]]//</div>

Thus far extends the sphere of discernment,

<div pali>//[[ettāvatā paññāvacaraṁ]]//</div>

Thus far the round of rebirth revolves and personal existence is to be discerned,

<div pali>//ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya//</div>

namely immaterial-factors-and-bodily-form together with the stream of consciousness,

<div pali>//yadidaṁ nāmarūpaṁ saha viññāṇena//</div>

which continue through mutual conditionality.

<div pali>//[[aññamaññapaccayatāya pavattati]]//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.063|DN ii 63]]-4)</cite></div>
</blockquote>


===== kukkucca =====

[[en:dictionary:igpt_k#kukkucca|➥]] **[[kukkucca]]** and **[[vippaṭisāra]]**.

=== Renderings ===

  * for **[[kukkucca]]**:
    * fretting
    * scrupulous
    * anxiety
    * remorseful
    * guilt
  * for **[[vippaṭisāra]]**:
    * uneasiness
    * uneasy conscience
  * for **[[vippaṭisārin]]**:
    * conscience-stricken
    * regretful
  * [[en:dictionary:kukkucca#kukkucca]]: guiltily; anxious
  * [[en:dictionary:kukkucca#kukkuccakā]]: scrupulous
  * [[en:dictionary:kukkucca#kukkuccāyanto]]: scrupulous
  * [[en:dictionary:kukkucca#kukkuccasmiṁ]]: fretting
  * [[en:dictionary:kukkucca#kukkuccā]]: fretting
  * [[en:dictionary:kukkucca#kukkuccāya]]: anxiety
  * [[en:dictionary:kukkucca#kukkuccaṁ]]: anxiety; anxious
  * [[en:dictionary:kukkucca#kukkuccassa]]: anxiety
  * [[en:dictionary:kukkucca#vippaṭisāro]]: matter of uneasiness
  * [[en:dictionary:kukkucca#vippaṭisārī]]: conscience-stricken
  * [[en:dictionary:kukkucca#vippaṭisāraṁ]]: uneasy conscience
  * [[en:dictionary:kukkucca#avippaṭisārissa]]: uneasy conscience
  * [[en:dictionary:kukkucca#vippaṭisārino]]: regret
  * [[en:dictionary:kukkucca#kukkuccaṁ ahu vippaṭisāro]]: remorseful and conscience-stricken

=== Introduction ===

**Kukkucca: fretting**

When Venerable Anuruddha complained that for all his meditation skill, his mind was still not released from the āsavas, Venerable Sāriputta called this //[[kukkucca]]//, fretting <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.281|AN i 281]])</cite>. The subsiding of fretting is therefore linked to arahantship. This association is confirmed in the following verse:

<blockquote> • Serve with other food and drink the one who is spiritually perfected, the great Seer, one whose //[[āsavas]]// are destroyed, whose fretting has subsided, for he is the [unsurpassed] field for one looking for merit.

<div pali>//Aññena ca kevalinaṁ mahesiṁ khīṇāsavaṁ kukkuccavūpasantaṁ//\\ //Annena pānena upaṭṭhahassu khettaṁ hi taṁ puññapekkhassa hoti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.481|Snp 481]])</cite></div>
</blockquote>

**Kukkucca: scrupulousness**

When a sick bhikkhu refused to use a vehicle out of respect of the bhikkhus’ discipline, it was from scrupulousness (//[[kukkuccāyanto]]// Vin.1.191).

**Kukkucca: remorse**

When, through sickness, Venerable Vakkali was unable to visit the Buddha, he felt remorseful about it (//[[kukkuccaṁ]]//, [[:en:tipitaka:sltp:sn_iii_utf8#pts.120|SN iii 120]]).

When they break their precepts bhikkhus feel remorseful (//kukkuccaṁ// [[:en:tipitaka:sltp:sn_iii_utf8#pts.120|SN iii 120]]). This is linked to //[[vippaṭisāro]]// (being conscience-stricken) and //attā sīlato upavadatī// (reproaching oneself in regard to virtue).

**Kukkucca: anxiety**

Sometimes //[[kukkucca]]// is the anxiety associated with the thought ‘I hope I have not fallen into an offence’: //Tesaṁ kukkuccaṁ ahosi. Bhagavatā sikkhāpadaṁ paññattaṁ. Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā ti //<cite>(Vin.3.34)</cite>. See Illustrations.

**Kukkucca: guilt**

When bhikkhus impatiently recited the Pātimokkha instead of waiting for the other bhikkhus to arrive, knowing it was wrongful to do so, they recited it ‘guiltily’ (//[[kukkuccapakatā]]// Vin.1.131).

**[[Vippaṭisāra]]: uneasiness**

An example of uneasiness is found in the assertion that a Perfect One exists after death (//hoti tathāgato parammaraṇā ti//), or does not exist. This is a matter of uneasiness (//[[vippaṭisāro eso]]//, [[:en:tipitaka:sltp:an_iv_utf8#pts.068|AN iv 68]]-9) presumably because any theory of the Buddha either existing or not existing after death is philosophically disasterous.

**Kukkuccaṁ plus [[vippaṭisāro]]: remorseful and conscience-stricken**

When //[[kukkuccaṁ]]// occurs in combination with //[[vippaṭisāro]]// the pair of terms can mean either ‘remorseful and conscience-stricken’ or ‘anxious and uneasy.’ For example, when a chief minister became angry with the bhikkhus, and insulted them, he was remorseful and conscience-stricken about it (//ahudeva kukkuccaṁ ahu vippaṭisāro// Vin.1.223).

• But soon after the Blessed One had departed, that chief minister, young in faith, became remorseful and conscience-stricken and thought: It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that I, angry and displeased, wanting to insult the bhikkhus, went round filling their bowls and saying: ‘Eat it or take it away’. Now, have I made much merit or demerit?

<div pali>//Atha kho tassa taruṇappasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṁ. Ahu vippaṭisāro alābhā vata me na vata me lābhā dulladdhaṁ vata me na vata me suladdhaṁ yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrentā agamāsiṁ 'bhuñjatha vā haratha vā' ti. Kinnu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vā ti//. <cite>(Vin.1.223)</cite></div>

**[[Kukkuccaṁ]] plus vippaṭisāro: anxiety and uneasiness**

But when Venerable Assaji found he could no longer attain inward collectedness, he became anxious and uneasy (//anappakaṁ kukkuccaṁ anappako vippaṭisāro//) because he thought it would ruin him:

<blockquote> • As I do not attain that inward collectedness, bhante, it occurs to me: ‘May I not waste away!’

<div pali>//Tassa mayhaṁ bhante taṁ samādhiṁ appaṭilabhato evaṁ hoti no ca khvāhaṁ parihāyāmī ti//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.125|SN iii 125]])</cite></div>
</blockquote>

=== Illustrations: kukkucca ===

__Illustration:__ **[[kukkucca]]**, **<span #guiltily>guiltily</span>**

<blockquote>In a certain residence several resident bhikkhus, four or more, collect together on an Observance day. They know that there are other resident bhikkhus who have not arrived. Thinking, ‘It is allowable for us to carry out the Observance, it is not unallowable,’ they guiltily perform the Observance and recite the Pātimokkha.

<div pali>//aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti atthaññe āvāsikā bhikkhū anāgatā ti. Te kappateva amhākaṁ uposatho kātuṁ? Nāmhākaṁ na kappatī ti kukkuccapakatā uposathaṁ karonti. Pātimokkhaṁ uddisanti//. <cite>(Vin.1.131)</cite></div>
</blockquote>

__Illustration:__ **[[kukkucca]]**, **<span #anxious>anxious</span>**; **[[vippaṭisārino]]**, **<span #and_uneasy>and uneasy</span>**

<blockquote> • ’I hope, Assaji, you are not anxious or uneasy about anything.’

<div pali>//Kacci te assaji na kiñci kukkuccaṁ na koci vippaṭisāro ti//</div>

 • ’In fact, bhante, I am very anxious and uneasy.’

<div pali>//Taggha me bhante anappakaṁ kukkuccaṁ anappako vippaṭisāro ti//</div>

 • ’I hope, Assaji, you have nothing to reproach yourself about in regard to virtue.’

<div pali>//Kacci pana taṁ assaji attā sīlato na upavadatī ti//</div>

 • ’I have nothing, bhante, to reproach myself about in regard to virtue.’

<div pali>//Na kho maṁ bhante attā sīlato upavadatī ti//</div>

 • ’Then, Assaji, what is there to be anxious and uneasy about?’

 • ’Formerly, bhante, when I was ill I dwelt with my bodily form tranquillised. Now I do not attain that inward collectedness. As I do not attain that inward collectedness, bhante, it occurs to me: “May I not waste away!”’

<div pali>//Pubbeva khvāhaṁ bhante gelaññe passambhetvā kāyasaṅkhāre viharāmi. Sohaṁ taṁ samādhiṁ nappaṭilabhāmi. Tassa mayhaṁ bhante taṁ samādhiṁ appaṭilabhato evaṁ hoti no ca khvāhaṁ parihāyāmī ti//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.125|SN iii 125]])</cite></div>
</blockquote>

==== kukkuccakā ====

[[en:dictionary:igpt_v#kukkuccakā|➥]] **[[kukkuccakā]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccakā]]**, **<span #scrupulous>scrupulous</span>**

<blockquote>When bhikkhus walked for almsfood badly behaved, those bhikkhus who were of few needs, content [with what is paltry and easily gotten], conscientious, scrupulous, and desirous of training complained, muttered, and grumbled:

<div pali>//ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyanti vipācenti//. <cite>(Vin.1.44)</cite></div>
</blockquote>

==== kukkuccāyanto ====

[[en:dictionary:igpt_k#kukkuccāyanto|➥]] **[[kukkuccāyanto]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccāyanto]]**, **<span #scrupulous>scrupulous</span>**

When a bhikkhu walking to Sāvatthī became ill, people invited him to use a vehicle. He replied:

<blockquote> • ‘A vehicle is objected to by the Blessed One,’ and being scrupulous, refused it.

<div pali>//Alaṁ āvuso paṭikkhittaṁ bhagavatā yānan ti. Kukkuccāyanto yānaṁ nābhīruhi//. <cite>(Vin.1.191)</cite></div>
</blockquote>

==== kukkuccasmiṁ ====

[[en:dictionary:igpt_k#kukkuccasmiṁ|➥]] **[[kukkuccasmiṁ]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccasmiṁ]]**, **<span #fretting>fretting</span>**

<blockquote>‘Anuruddha, friend, when you say “With purified divine vision surpassing that of men, I survey the thousandfold multi-universe system,” that is your self-centredness.

<div pali>//[[idante mānasmiṁ]]//</div>

‘When you say “My... mind is collected and concentrated,” that is your vanity.

<div pali>//[[idante uddhaccasmiṁ]]//</div>

‘When you say “But for all that my mind is not liberated from perceptually obscuring states through being without grasping,” that is your fretting.

<div pali>//Yampi te āvuso anuruddha evaṁ hoti atha ca pana me na anupādāya āsavehi cittaṁ vimuccatī ti idante kukkuccasmiṁ//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.282|AN i 282]])</cite></div>
</blockquote>

==== kukkuccā ====

[[en:dictionary:igpt_k#kukkuccā|➥]] **[[kukkuccā]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccā]]**, **<span #fretting>fretting</span>**

<blockquote>He should be meditative, not wandering about. He should desist from fretting.

<div pali>//Jhāyī na pādalolassa virame kukkuccā//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.925|Snp 925]])</cite></div>
</blockquote>

==== kukkuccāya ====

[[en:dictionary:igpt_k#kukkuccāya|➥]] **[[kukkuccāya]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccāya]]**, **<span #anxiety>anxiety</span>**

<blockquote>Why recite these lesser and minor training rules? They only lead to anxiety, vexation, and perplexity.

<div pali>//kiṁ panimehi khuddisante vā sikkhāpadehi uddiṭṭhehi yāvadve kukkuccāya vihesāya vilekhāya saṁvattanti//. <cite>(Vin.4.143)</cite></div>
</blockquote>

==== kukkuccaṁ ====

[[en:dictionary:igpt_k#kukkuccaṁ|➥]] **[[kukkuccaṁ]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccaṁ]]**, **<span #anxiety>anxiety</span>**

<blockquote>Bhikkhus became anxious over various matters (//kismiñci kismiñci ṭhāne kukkuccaṁ uppajjati//), wanting to know what was permitted (//kinnu kho bhagavatā anuññātaṁ//) or forbidden (//kiṁ ananuññātan ti//) in ‘various situations’ (//kismiñci kismiñci ṭhāne//) <cite>(Vin.1.251)</cite>.

A certain bhikkhu having had sex with a monkey became anxious, thinking, ‘The Blessed One has established a training rule. I hope I have not fallen into a pārājika offence.

<div pali>//aññataro bhikkhu makkaṭiyā methunaṁ dhammaṁ patisevi. Tassa kukkuccaṁ ahosi. Bhagavatā sikkhāpadaṁ paññattaṁ. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno ti//. <cite>(Vin.3.34)</cite></div>

Once when a bhikkhu was ill the bhikkhus heated him and he died. They became anxious, thinking, ‘The Blessed One has established a training rule. I hope we have not fallen into a pārājika offence.’

<div pali>//Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū sedesuṁ. So bhikkhu kālamakāsi tesaṁ kukkuccaṁ ahosi. Kacci nū kho mayaṁ pārājikaṁ āpattiṁ āpannā ti//. <cite>(Vin.3.82)</cite></div>
</blockquote>

__Illustration:__ **[[kukkuccaṁ]]**, **<span #anxious>anxious</span>**; **[[vippaṭisāro]]**, **<span #and_uneasy>and uneasy</span>**

<blockquote>’Bhante, I am not willing to eat at a single session; for if I did, I might become anxious and uneasy about it.’

<div pali>//Ekāsanabhojanaṁ hi me bhante bhuñjato siyā kukkuccaṁ siyā vippaṭisāro ti//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.437|MN i 437]]-8)</cite></div>
</blockquote>

==== kukkuccassa ====

[[en:dictionary:igpt_k#kukkuccassa|➥]] **[[kukkuccassa]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccassa]]**, **<span #anxiety>anxiety</span>**

<blockquote>There is inward unpeacefulness. Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen restlessness and anxiety, and the increase and expansion of arisen restlessness and anxiety.

<div pali>//Atthi bhikkhave cetaso avūpasamo. Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.103|SN v 103]]-106)</cite></div>
</blockquote>

=== Illustrations: vippaṭisāra ===

==== vippaṭisāro ====

[[en:dictionary:igpt_k#vippaṭisāro|➥]] **[[vippaṭisāro]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[vippaṭisāro]]**, **<span #matter_of_uneasiness>matter of uneasiness</span>**

<blockquote>The assertion that a Perfect One exists after death, or does not exist, or both exists and does not exist, or neither exists nor not exists (//Hoti tathāgato parammaraṇā ti//) is an

• acquiescence in dogmatism

<div pali>//[[diṭṭhigatametaṁ]]//</div>

• acquiescence in craving

<div pali>//[[taṇhāgatametaṁ]]//</div>

• acquiescence in mental imagery

<div pali>//[[saññāgatametaṁ]]//</div>

• matter of thinking in personal terms

<div pali>//[[maññitametaṁ]]//</div>

• matter of entrenched perception

<div pali>//[[papañcitametaṁ]]//</div>

• acquiescence in grasping

<div pali>//[[upādānagatametaṁ]]//</div>

• and a matter of uneasiness

<div pali>//vippaṭisāro eso//. <cite>([[:en:tipitaka:sltp:an_iv_utf8#pts.068|AN iv 68]]-9)</cite></div>
</blockquote>

==== vippaṭisārī ====

[[en:dictionary:igpt_k#vippaṭisārī|➥]] **[[vippaṭisārī]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[vippaṭisārī]]**, **<span #conscience-stricken>conscience-stricken</span>**; **[[kukkuccaṁ]]**, **<span #anxious>anxious</span>**

<blockquote>A certain bhikkhu intending to have sex with a woman was conscience-stricken at the mere touch.

<div pali>//Tena kho pana samayena aññataro bhikkhu itthiyā methunaṁ dhammaṁ patisevissāmiti chupitamatte vippaṭisārī ahosī.//</div>

He became anxious, thinking, ‘The Blessed One has established a training rule. I hope I have not fallen into a pārājika offence.’

<div pali>//Tassa kukkuccaṁ ahosi//. <cite>(Vin.3.37)</cite></div>
</blockquote>

==== vippaṭisāraṁ ====

[[en:dictionary:igpt_k#vippaṭisāraṁ|➥]] **[[vippaṭisāraṁ]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[vippaṭisāraṁ]]**, **<span #uneasy_conscience>uneasy conscience</span>**

<blockquote>'It might be, Ānanda, that someone might arouse an uneasy conscience in Cunda the metalworker [by telling him]: "It is a loss for you, friend Cunda, it is unfortunate for you that the Perfect One died after taking his last meal from you!"

<div pali>//Siyā kho panānanda cundassa kammāraputtassa koci vippaṭisāraṁ upadaheyya tassa te āvuso cunda alābhā tassa te dulladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto ti//. <cite>([[:en:tipitaka:sltp:dn_ii_utf8#pts.135|DN ii 135]]-6)</cite></div>
</blockquote>

==== avippaṭisārissa ====

[[en:dictionary:igpt_k#avippaṭisārissa|➥]] **[[avippaṭisārissa]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[avippaṭisārissa]]**, **<span #uneasy_conscience>uneasy conscience</span>**

<blockquote>For one who is virtuous, perfect in virtue, there is no need to harbour the aspiration: ‘May freedom from an uneasy conscience arise in me.

<div pali>//Sīlavato bhikkhave sīlasampannassa na cetanāya karaṇīyaṁ avippaṭisāro me uppajjatū ti.//</div>

It is quite natural that one who is virtuous, perfect in virtue, freedom from an uneasy conscience arises in him.

<div pali>//Dhammatā esā bhikkhave yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.002|AN v 2]])</cite></div>
</blockquote>

==== vippaṭisārino ====

[[en:dictionary:igpt_k#vippaṭisārino|➥]] **[[vippaṭisārino]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[vippaṭisārino]]**, **<span #regret>regret</span>**

<blockquote>Meditate, Cunda! Do not be negligently applied [to the practice] lest you regret it later!

<div pali>//Jhāyatha cunda mā pamādattha. Mā pacchā vippaṭisārino ahuvattha//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.046|MN i 46]])</cite></div>
</blockquote>

=== Illustration: anxiety and uneasiness ===

=== Illustration: remorseful and conscience-stricken  ===

==== kukkuccaṁ ahu vippaṭisāro ====

[[en:dictionary:igpt_k#kukkuccaṁ ahu vippaṭisāro|➥]] **[[kukkuccaṁ ahu vippaṭisāro]]**: (main article see: [[kukkucca]])

__Illustration:__ **[[kukkuccaṁ ahu vippaṭisāro]]**, **<span #remorseful_and_conscience-stricken>remorseful and conscience-stricken</span>**

<blockquote>When a chief minister became angry with the bhikkhus, he became remorseful and conscience-stricken about it.

<div pali>//ahudeva kukkuccaṁ ahu vippaṭisāro//. <cite>(Vin.1.223)</cite></div>

• ‘Bhante, on one occasion, while the Blessed One instructed the bhikkhus with a talk on the training rules, I became impatient and irritated, thinking: ‘This ascetic is too stringent.’

<div pali>//ahudeva akkhanti ahu appaccayo adhisallikhatevāyaṁ samaṇo ti.//</div>

‘Afterwards I became remorseful and conscience-stricken about it.

<div pali>//ahudeva kukkuccaṁ ahu vippaṭisāro//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.237|AN i 237]])</cite></div>

• ’I hope, Vakkali, you are not remorseful or conscience-stricken about anything.’

<div pali>//Kacci te vakkali na kiñci kukkuccaṁ na koci vippaṭisāro ti//</div>

 • ’In fact, bhante, I am very remorseful and conscience-stricken.’

<div pali>//Taggha me bhante anappakaṁ kukkuccaṁ anappako vippaṭisāro ti//</div>

 • ’I hope, Vakkali, you have nothing to reproach yourself about in regard to virtue.’

<div pali>//Kacci pana taṁ vakkali attā sīlato na upavadatī ti//</div>

 • ’I have nothing, bhante, to reproach myself about in regard to virtue.’

<div pali>//Na kho maṁ bhante attā sīlato upavadatī ti//</div>

 • ’Then, Vakkali, what is there to be remorseful and conscience-stricken about?.’

<div pali>//No ce kira vakkali attā sīlato upavadati atha kiñca te kukkuccaṁ ko ca vippaṭisāro ti? //</div>

 • ’For a long time, bhante, I have wanted to come to see the Blessed One, but I haven’t had strength enough to do so’

<div pali>// Cirapaṭikāhaṁ bhante bhagavantaṁ dassanāya upasaṅkamitukāmo natthi ca me kāyasmīṁ tāvatikā balamattā yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan ti//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.121|SN iii 121]])</cite></div>

After having had sex Venerable Sudinna was remorseful and conscience-stricken

<div pali>//Atha kho āyasmato sudinnassa ahudeva kukkuccaṁ ahu vippaṭisāro//. <cite>(Vin.3.19)</cite></div>
</blockquote>

===== kulaputta =====

[[en:dictionary:igpt_k#kulaputta|➥]] **[[kulaputta]]**:

=== Renderings ===

  * for **[[kulaputta]]**:
    * noble young man
    * of noble ancestry
    * a member of the gentry
    * son of a genteel family
    * son of an aristocratic family
  * [[en:dictionary:kulaputta#kulaputta]]
  * [[en:dictionary:kulaputta#kulaputto]]: noble young man
  * [[en:dictionary:kulaputta#kulaputtānaṁ]]: noble young men
  
=== Introduction ===

**Kulaputta: sonship, youth, and high social background**

DOP says //[[kulaputta]]// means either

  * 1) the son of a good or noble family
  * 2) a noble youth.

So -//[[putta]]// does not necessarily mean ‘son.’ We will see that it more often indicates ‘youth.’ In some cases it indicates a high social background (‘of the genteel classes’). That -//putta// indicates youth but not boyhood is our next point.

**Kulaputta: youth not boyhood, part 1**

Although -//putta// means youth, it does not mean boyhood. For example, when Venerable Anuruddha is called //[[kulaputta]]// at [[:en:tipitaka:sltp:mn_i_utf8#pts.205|MN i 205]], he would have been at least 35 years old for the following reasons:

  * 1) At that time he was an arahant <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.205|MN i 205]])</cite>.
  * 2) [[:en:tipitaka:sltp:th_utf8#v.904|Tha 904]] says it took him 30 years to overcome torpor (//[[middhaṁ samūhataṁ]]//), which is therefore when he attained arahantship, because only arahants have completely abandoned lethargy and torpor (//[[thīnamiddhanīvaraṇaṁ]]//, [[:en:tipitaka:sltp:sn_v_utf8#pts.327|SN v 327]]).
  * 3) His age at ordination is uncertain, but given that his brother informed him of the duties that would fall to him if he remained a layperson, he was likely between 5-20 years old <cite>(Vin.2.180-1)</cite>.

**Kulaputta: youth not boyhood, part 2**

That //kulaputta// means youth not boyhood is also obvious in the [[Licchavikumāra Sutta]], which says this:

<blockquote> • Mahānāma, in whatever //kulaputta// five qualities are found―whether he is a consecrated noble king, a country gentleman, an army general, a village headman, a guildmaster, or someone who exercises personal authority over various families―only growth [in spiritually wholesome factors] is to be expected for him, not a falling away [from them]. What five?

<div pali>//Yassa kassaci mahānāma kulaputtassa pañcadhammā saṁvijjanti yadi vā rañño khattiyassa muddhābhisittassa yadi vā raṭṭhikassa pettanikassa yadi vā senāya senāpatikassa yadi vā gāmagāmikassa yadi vā pūgagāmaṇikassa ye vā pana kulesu paccekādhipaccaṁ kārenti vuddhiyeva pāṭikaṅkhā no parihāni. Katame pañca? .// <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.076|AN iii 76]])</cite></div>
</blockquote>

If army generals and village headmen are //kulaputtas//, then //kulaputta// does not mean boyhood. We also see that //kulaputta// is associated with the gentry, which suggests the rendering ‘noble young man.’

**Kulaputto: of noble ancestry**

Although Ambaṭṭha considered himself a brahman, the Buddha said he was in fact descended from a slavegirl (//[[dāsiputto]]// [[:en:tipitaka:sltp:dn_i_utf8#pts.092|DN i 92]]). Ambaṭṭha’s friends initially defended him, saying he was of pure ancestry (//[[sujāto]]//) and a //[[kulaputto]]//. But on discovering the truth, they said he was of impure ancestry (//[[dujjāto]]//), an //[[akulaputto]]//, descended from a slave (//[[dāsiputto]]//).

So, according to brahmans, //[[kulaputto]]// was an exalted term associated with the most prestigious members of their group, the //sujāto//, and incompatible with slavish forebears. //Kulaputta// therefore means ‘of noble ancestry.’

The significance of //sujāto// can be seen in the following conversation, where it is the first quality expected of a brahman who is a master of threefold Vedic knowledge:

<blockquote> • ’In what way, brahman, do brahmans declare a brahman to be a master of threefold Vedic knowledge?’

<div pali>//Yathākathaṁ pana brāhmaṇa brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī ti//?</div>

 • In this regard, Master Gotama, a brahman is of pure ancestry (//[[sujāto hoti]]//) on both sides of his family, of pure descent, unimpeachable and irreproachable with respect to birth as far back as the seventh generation.

<div pali>//Idha pana bho gotama brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahāyugā akkhitto anupakkuṭṭho jātivādena//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.166|AN i 166]])</cite></div>
</blockquote>

**Kulaputto: member of the gentry**

Related to noble ancestry is gentility. When Venerable Upananda asked a certain great merchant (//[[aññataro seṭṭhiputto]]//) to give him one of his two robes, the man replied:

<blockquote> • But, bhante, for us who are members of the gentry, it is awkward to walk around with only one piece of cloth.

<div pali>//Amhākaṁ kho bhante kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ//. <cite>(Vin.3.211)</cite></div>
</blockquote>

__Comment:__

We call //[[seṭṭhiputto]]// ‘great merchant’ not ‘son of a great merchant,’ taking //-putto// as pleonastic.

**Kulaputto: sons of genteel families**

Related to noble ancestry and gentility is a delicate upbringing. For example, Anuruddha the Sakyan had three palaces. When his brother invited him to become a bhikkhu, he complained:

<blockquote> • But I have been delicately nurtured, I am not able to go forth from the household life into the ascetic life.

<div pali>//Ahaṁ kho sukhumālo. Nāhaṁ sakkomi agārasmā anagāriyaṁ pabbajituṁ//. <cite>(Vin.2.180)</cite></div>
</blockquote>

The Buddha helped such individuals by providing them with sufficient clothing. He reflected:

<blockquote> • Even those in this teaching and training system who are sons of genteel families and susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes.

<div pali>//yepi kho te kulaputtā imasmiṁ dhammavinaye pabbajitā sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetu//. <cite>(Vin.1.288)</cite></div>
</blockquote>

**Kulaputto: sons of aristocratic families**

In relation to ‘highly distinguished,’ we give //kulaputtā// the meaning ‘sons of the aristocratic families’:

<blockquote> • Now at that time highly distinguished sons of the aristocratic families of Magadha were living the religious life under the Blessed One.

<div pali>//Tena kho pana samayena abhiññātā abhiññātā māgadhakā kulaputtā bhagavati brahmacariyaṁ caranti//. <cite>(Vin.1.43)</cite></div>
</blockquote>

**Kulaputta: spiritual nobility**

<blockquote>When Venerables Anuruddha, Nandiya, and Kimbila were living together in the Gosinga Sāla-tree Wood, their utmost harmony was shielded by a zealous gatekeeper who so diligently defended the place against visitors, that when on one occasion the Buddha dared enter uninvited, he was told ‘Do not enter this grove, ascetic! There are three //kulaputtas// here seeking their Soul. Do not disturb them!’

<div pali>//mā samaṇa etaṁ dāyaṁ pāvisi sant’ettha tayo kulaputtā attakāmarūpā viharanti mā tesaṁ aphāsumakāsī ti//, [[:en:tipitaka:sltp:mn_i_utf8#pts.206|MN i 206]]).</div>
</blockquote>

The gatekeeper would hardly have meant this with social connotations ‘There are three member of the gentry living here,’ and //kulaputta// here seems to imply spiritual nobility. We have seen above that this sense is not just for bhikkhus. We render it as ‘noble young man.’

**Kulaputta versus [[moghapurisā]]: noble young man**

That the elevated connotations of //kulaputto// extend to the spiritual sphere can be discerned when the Buddha contrasted //[[kulaputtā]]// and //[[moghapurisā]]//:

<blockquote>• Thus do noble young men (//kulaputtā//) declare their [attainment of] arahantship. The matter is spoken of without any reference to themselves.

<div pali>//evaṁ kho bhikkhave kulaputtā aññaṁ vyākaronti attho ca vutto attā ca anupanīto.//</div>

... Yet there are some worthless men (//[[moghapurisā]]//) here who apparently declare [that they have attained] arahantship for fun.

<div pali>//Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṁ vyākaronti//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.359|AN iii 359]])</cite></div>
</blockquote>

**Kulaputta versus ‘persons’ ([[puggalā]])**

Similarly, Gaṇaka Moggallāna contrasted //kulaputtā// with //[[puggalā]]//:

a) persons (//puggalā//) without faith who have gone forth from the household life into the ascetic life merely for the sake of a livelihood

<div pali>//puggalā assaddhā jīvikatthā agārasmā anagāriyaṁ pabbajitā//</div>

b) noble young men (//kulaputtā//) who have gone forth from the household life into the ascetic life out of faith

<div pali>//kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.006|MN iii 6]])</cite></div>

=== Illustrations ===

==== kulaputto ====

[[en:dictionary:igpt_k#kulaputto|➥]] **[[kulaputto]]**: (main article see: [[kulaputta]])

__Illustration:__ **[[kulaputto]]**, **<span #noble_young_man>noble young man</span>**

<blockquote>By whatever profession a noble young man makes his living, whether counting, accountancy, calculation, farming, trading, animal husbandry, archery, or in the royal service, or whatever the profession may be, he is exposed to cold and heat.

<div pali>//kulaputto yena sippaṭṭhānena jīvikaṁ kappeti yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena sītassa purakkhato uṇhassa purakkhato//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.085|MN i 85]])</cite></div>
</blockquote>

==== kulaputtānaṁ ====

[[en:dictionary:igpt_k#kulaputtānaṁ|➥]] **[[kulaputtānaṁ]]**: (main article see: [[kulaputta]])

__Illustration:__ **[[kulaputtānaṁ]]**, **<span #noble_young_men>noble young men</span>**

<blockquote>It is fitting for all you noble young men who have gone forth from the household life into the ascetic life to take delight [in the celibate life].

<div pali>//etaṁ kho anuruddhā tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye//</div>

As you are still endowed with the blessing of youth, black-haired young men in the prime of life, you could have been indulging in sensuous pleasures.

<div pali>//Yena tumhe anuruddhā bhadrena yobbanena samannāgatā paṭhamena vayasā susu kālakesā kāme paribhuñjeyyātha//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.463|MN i 463]])</cite></div>
</blockquote>


===== kusala =====

[[en:dictionary:igpt_k#kusala|➥]] **[[kusala]]** and **[[akusala]]**.

=== Renderings ===

  * for **[[kusala]]**:
    * welfare
    * good/excellent
    * wholesome
    * well behaved
    * an expert
    * a pandit
    * proficient
    * spiritual proficiency
    * knowledgeable
    * spiritually wholesome
    * what is spiritually wholesome
  * for **[[kusalā]]**:
    * the wise (people)
  * for **[[akusala]]**:
    * improficient
    * ignorant
    * badly behaved
    * spiritually unwholesome
    * what is spiritually unwholesome
    * unwholesome
  * [[en:dictionary:kusala#kusala]]: spiritually wholesome
  * [[en:dictionary:kusala#kusalaṁ]]: welfare; good; spiritually wholesome
  * [[en:dictionary:kusala#kusalā]]: wholesome; good/excellent; the wise
  * [[en:dictionary:kusala#akusalehi]]: unwholesome; spiritually unwholesome
  * [[en:dictionary:kusala#akusalā]]: unwholesome; spiritually unwholesome
  * [[en:dictionary:kusala#kusalo]]: well behaved; proficient; knowledgeable; pandit; expert
  * [[en:dictionary:kusala#kusalena]]: proficient
  * [[en:dictionary:kusala#akusala]]: improficient; spiritually unwholesome
  * [[en:dictionary:kusala#akusalo]]: unknowledgeable
  * [[en:dictionary:kusala#akusale]]: badly behaved
  * [[en:dictionary:kusala#akusalaṁ]]: badly behaved; spiritually unwholesome
  * [[en:dictionary:kusala#kusalesu]]: spiritually wholesome
  * [[en:dictionary:kusala#kusalānaṁ]]: spiritually wholesome
 
=== Introduction ===

**Rendering akusala and kusala**

Rendering //[[akusala]]// and //[[kusala]]// as spiritually unwholesome or wholesome is justified by their association with defilement and purity, with uninsightfulness and insightfulness, as seen in the following passages:

<blockquote>1) He has been struck down by unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.

<div pali>//avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.116|MN iii 116]])</cite></div>

2) Even so did I see the danger, degradation, and defilement in spiritually unwholesome factors, and in spiritually wholesome factors and in the practice of unsensuousness, I saw the advantage and associated purity.

<div pali>//Evameva kho ahaṁ bhikkhave addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. .// <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.115|MN i 115]])</cite></div>

3) There are these three kinds of spiritually unwholesome thoughts that produce spiritual blindness, uninsightfulness, ignorance [of things according to reality], and are destructive of penetrative discernment, vexatious, and not conducive to the Untroubled. Which three?

<div pali>//Tayo'me bhikkhave akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṁvattanikā. Katame tayo? .// <cite>([[:en:tipitaka:sltp:it_utf8#pts.082|Iti 82]])</cite></div>

• There are these three kinds of spiritually wholesome thoughts that produce insightful vision, knowledge [of things according to reality], lead to the development of discernment, are undistressing, and are conducive to the Untroubled. Which three?

<div pali>//Tayo'me bhikkhave kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighatapakkhikā nibbānasaṁvattanikā katame tayo? .// <cite>([[:en:tipitaka:sltp:it_utf8#pts.082|Iti 82]])</cite></div>
</blockquote>

**Essence of akusala: five hindrances**

The essence of //[[akusala]]// is found in the five hindrances, because:

<blockquote>• If one were to say of anything ‘a spiritually unwholesome heap,’ it is about the five hindrances that one could rightly say this.

<div pali>//Akusalarāsī ti bhikkhave vadamāno pañcanīvaraṇe sammā vadamano vadeyya.//</div>
</blockquote>

Each of the five hindrances is called:

<blockquote> • a spiritual obstruction, a spiritual hindrance, a spiritual defilement, a weakener of penetrative discernment.

<div pali>//āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.095|SN v 95]])</cite></div>
</blockquote>

**Essence of kusala: four bases of mindfulness**

The essence of //kusala// is found in four bases of mindfulness, because:

<blockquote> • If one were to say of anything ‘a spiritually wholesome heap,’ it is about the [contemplation of the] four bases of mindfulness that one could rightly say this.

<div pali>//Kusalarāsī ti bhikkhave vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.145|SN v 145]]-6)</cite></div>
</blockquote>

The [contemplation of the] four bases of mindfulness is called:

<blockquote> • the one-destination path for the purification of beings

<div pali>//ekāyano ayaṁ bhikkhave maggo sattānaṁ visuddhiyā//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.142|SN v 142]])</cite></div>
</blockquote>

**Kusala and akusala: conduct of body, speech, and mind**

  * 1) //Akusala// is found in conduct like frivolous speech (//[[samphappalāpo akusalaṁ]]//) and killing (//[[pāṇātipāto akusalaṁ]]//).
  * 2) Refraining from such conduct is //kusala// (//samphappalāpā veramaṇī kusalaṁ//).
  * 3) //Akusala// is found in mental conduct:

• Sensuous thought, unbenevolent thought, malicious thought. These are called spiritually unwholesome thoughts.

<div pali>//kāmasaṅkappo vyāpādasaṅkappo vihiṁsāsaṅkappo ime vuccanti thapati akusalasaṅkappā.//</div>

  * 4) Refraining from such conduct is //kusala//:

<blockquote> • Unsensuous thought, thought of goodwill, compassionate thought. These are called spiritually wholesome thoughts

<div pali>//nekkhammasaṅkappo avyāpādasaṅkappo avihiṁsāsaṅkappo ime vuccanti thapati kusalasaṅkappā//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.028|MN ii 28]])</cite></div>
</blockquote>

**Kusala and akusala: mental states**

//Akusala// is found in mental states:

<blockquote>• Greed is spiritually unwholesome

<div pali>//[[abhijjhā akusalaṁ]]//</div>

• Ill will is spiritually unwholesome

<div pali>//[[vyāpādo akusalaṁ]]//</div>

• Wrong view [of reality] is spiritually unwholesome

<div pali>//[[micchādiṭṭhi akusalaṁ]]//</div>

//Kusala// is found in their opposites.

• Non-greed is spiritually wholesome

<div pali>//[[anabhijjhā kusalaṁ]]//</div>

• Goodwill is spiritually wholesome

<div pali>//[[avyāpādo kusalaṁ]]//</div>

• Right perception [of reality] is spiritually wholesome

<div pali>//[[sammādiṭṭhi kusalaṁ]]//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.047|MN i 47]])</cite></div>
</blockquote>

**People and objects: not kusala or akusala**

Therefore people and objects (apart from mental objects) are not spiritually wholesome or unwholesome. Neither, in themselves, are religious teachings, which instead we call ‘wholesome’ and ‘unwholesome’:

<blockquote> • Kālāmas, if you yourselves should consider: “These teachings are wholesome... you should accept and abide by them.

<div pali>//Yadā tumhe kālāmā attanā'va jāneyyātha ime dhammā kusalā... atha tumhe kālāmā upasampajja vihareyyātha //<cite>([[:en:tipitaka:sltp:an_i_utf8#pts.190|AN i 190]])</cite></div>

• Kālāmas, if you yourselves should consider: “These teachings are unwholesome... you should abandon them.

<div pali>//Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.190|AN i 190]])</cite></div>
</blockquote>

But the practice of religious teachings is a different matter:

<blockquote> • Wrong view [of reality], wrong thought, wrong speech, wrong conduct, wrong means of livelihood, wrong endeavour, wrong mindfulness, wrong inward collectedness, wrong knowledge [of things according to reality], wrong liberation [from perceptually obscuring states]: this is called spiritually unwholesome.

<div pali>//Micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṁ micchāvimutti idaṁ vuccati bhikkhave akusalaṁ//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.241|AN v 241]])</cite></div>

• Right perception [of reality], right thought, right speech, right conduct, right means of livelihood, right endeavour, right mindfulness, right inward collectedness, right knowledge [of things according to reality], right liberation [from perceptually obscuring states]: this is called spiritually wholesome.

<div pali>//Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṁ sammāvimutti idaṁ vuccati bhikkhave kusalan ti//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.241|AN v 241]])</cite></div>
</blockquote>

=== Illustrations ===

__Illustration:__ **[[kusala]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**; **[[akusala]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**

<blockquote>Three spiritually unwholesome ways of thought: sensuous thought, unbenevolent thought, and malicious thought.

<div pali>//Tayo akusalavitakkā: kāmavitakko vyāpādavitakko vihiṁsāvitakko//.</div>

Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.

<div pali>//Tayo kusalavitakkā: nekkhammavitakko avyāpādavitakko avihiṁsāvitakko//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.215|DN iii 215]])</cite></div>

‘Having gone forth [into the ascetic life] in search of what is spiritually wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma.’

<div pali>//So evaṁ pabbajito samāno kiṁkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.163|MN i 163]])</cite></div>

Bhikkhus, there are these four streams of merit, streams of what is spiritually wholesome, conditions that nourish happiness. What four?

<div pali>//puññābhisandā kusalābhisandā sukhassāhārā//</div>

In this regard, a noble disciple has unshakeable faith in the [perfection of the] Buddha’s [enlightenment]... in the [excellence of the] teaching... in the [excellent qualities of the] community of disciples... possesses the virtues dear to the Noble Ones

<div pali>//ariyasāvako buddhe... dhamme... saṅghe aveccappasādena samannāgato hoti... ariyakantehi sīlehi samannāgato hoti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.391|SN v 391]])</cite></div>
</blockquote>

==== kusalaṁ ====

[[en:dictionary:igpt_a#kusalaṁ|➥]] **[[kusalaṁ]]**: (main article see: [[kusala]])

__Illustration:__ **[[kusalaṁ]]**, **<span #welfare>welfare</span>**

<blockquote>He asked after his comfort and welfare.

<div pali>//Sukhañca kusalaṁ pucchi//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.981|Snp 981]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalaṁ]]**, **<span #good>good</span>**

<blockquote>[He would reflect:] “Since I received something, that is alright,” or “Since I received nothing, that is good.”

<div pali>//Alatthaṁ yadidaṁ sādhu nālatthaṁ kusalaṁ iti//</div>

Being the same in either event, he [would] return to that same tree.

<div pali>//Ubhayeneva so tādī rukkhaṁvupanivattati//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.712|Snp 712]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalaṁ]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**; **[[kusalaṁ]]**, **<span #spiritual_proficiency>spiritual proficiency</span>**

<blockquote>An individual endowed with which ten qualities is one whom I describe as being perfect in what is spiritually wholesome, of the highest spiritual proficiency, an invincible ascetic who has attained the supreme attainment?

<div pali>//sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ//</div>

The one possessed of the right perception [of reality] of a finished disciple... the right liberation [from perceptually obscuring states] of a finished disciple.

<div pali>//asekhāya sammādiṭṭhiyā samannāgato hoti... asekhāya sammāvimuttiyā samannāgato hoti//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.029|MN ii 29]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalaṁ]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**; **[[kusala]]**, **<span #what_is_spiritually_wholesome>what is spiritually wholesome</span>**

<blockquote>And what is spiritually wholesome (//[[katamañcāvuso kusalaṁ]]//)?

• refraining from killing is spiritually wholesome

<div pali>//pāṇātipātā veramaṇī kusalaṁ//</div>

• refraining from stealing is spiritually wholesome

<div pali>//adinnādānā veramaṇī kusalaṁ//</div>

• refraining from sexual misconduct is spiritually wholesome

<div pali>//kāmesumicchācārā veramaṇī kusalaṁ//</div>

• refraining from lying is spiritually wholesome

<div pali>//musāvādā veramaṇī kusalaṁ//</div>

• refraining from malicious speech is spiritually wholesome

<div pali>//pisuṇāya vācāya veramaṇī kusalaṁ//</div>

• refraining from harsh speech is spiritually wholesome

<div pali>//pharusāya vācāya veramaṇī kusalaṁ//</div>

• refraining from frivolous speech is spiritually wholesome

<div pali>//samphappalāpā veramaṇī kusalaṁ//</div>

• non-greed is spiritually wholesome

<div pali>//[[anabhijjhā kusalaṁ]]//</div>

• goodwill is spiritually wholesome

<div pali>//[[avyāpādo kusalaṁ]]//</div>

• right perception [of reality] is spiritually wholesome

<div pali>//[[sammādiṭṭhi kusalaṁ]]//</div>

And what is the origin of what is spiritually wholesome

<div pali>//[[katamañcāvuso kusalamūlaṁ]]//</div>

• Non-greed is an origin of what is spiritually wholesome.

<div pali>//[[alobho kusalamūlaṁ]]//</div>

• Non-hatred is an origin of what is spiritually wholesome.

<div pali>//[[adoso kusalamūlaṁ]]//</div>

• Discernment of reality is an origin of what is spiritually wholesome.

<div pali>//[[amoho kusalamūlaṁ]]//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.047|MN i 47]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalaṁ]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**; **[[akusalaṁ]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**

<blockquote>What is spiritually unwholesome?

<div pali>//Katamañca bhikkhave akusalaṁ//</div>

The tenfold path of wrong factors.

<div pali>//micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi micchāñāṇaṁ micchāvimutti.//</div>

This is called spiritually unwholesome

<div pali>// Idaṁ vuccati bhikkhave akusalaṁ.//</div>

What is spiritually wholesome?

<div pali>//katamañca bhikkhave kusalaṁ//</div>

The tenfold path of right factors.

<div pali>//sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇaṁ sammāvimutti.//</div>

This is called spiritually wholesome

<div pali>// Idaṁ vuccati bhikkhave kusalan ti//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.241|AN v 241]])</cite></div>
</blockquote>

==== kusalā ====

[[en:dictionary:igpt_a#kusalā|➥]] **[[kusalā]]**: (main article see: [[kusala]])

__Illustration:__ **[[kusalā]]**, **<span #wholesome>wholesome</span>**

<blockquote>These teachings which are wholesome, noble, and which lead to deliverance [from suffering] and to enlightenment.

<div pali>//Ye te bhikkhave kusalā dhammā ariyā niyyānikā sambodhagāmino//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.139|Snp 139]])</cite></div>

Kālāmas, if you yourselves should consider: “These teachings are wholesome... you should accept and abide by them.

<div pali>//Yadā tumhe kālāmā attanā'va jāneyyātha ime dhammā kusalā... atha tumhe kālāmā upasampajja vihareyyātha //<cite>([[:en:tipitaka:sltp:an_i_utf8#pts.190|AN i 190]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalā]]**, **<span #goodexcellent>good/excellent</span>**

<blockquote>I would not say anything about Mahānāma the Sakyan except what is excellent and good.

<div pali>//mahānāma sakkaṁ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā ti//. <cite>([[:en:tipitaka:sltp:sn_v_utf8#pts.374|SN v 374]])</cite></div>
</blockquote>

__COMMENT:__

//[[Kalyāṇā]]// and //kusalā// are synonyms here. Both could be rendered ‘excellent’ or ‘good.’

__Illustration:__ **[[kusalā]]**, **<span #the_wise>the wise</span>**

<blockquote>One should not dispute. Spiritual purity is not attained thereby, say the wise.

<div pali>//na hi tena suddhiṁ kusalā vadanti//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.830|Snp 830]])</cite></div>
</blockquote>

==== akusalehi ====

[[en:dictionary:igpt_k#akusalehi|➥]] **[[akusalehi]]**: (main article see: [[kusala]])

__Illustration:__ **[[akusalehi]]**, **<span #unwholesome>unwholesome</span>**

<blockquote>A person whose spiritual qualities are wholly black and unwholesome

<div pali>//samannāgato hoti ekanta kāḷakehi akusalehi dhammehī//. <cite>([[:en:tipitaka:sltp:an_iv_utf8#pts.011|AN iv 11]]-13)</cite></div>
</blockquote>

__Illustration:__ **[[akusalehi]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**

<blockquote>He is emancipated from unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.

<div pali>//Visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.012|AN ii 12]])</cite></div>

Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

<div pali>//Idhāvuso visākha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.303|MN i 303]])</cite></div>
</blockquote>

==== akusalā ====

[[en:dictionary:igpt_k#akusalā|➥]] **[[akusalā]]**: (main article see: [[kusala]])

__Illustration:__ **[[akusalā]]**, **<span #unwholesome>unwholesome</span>**

<blockquote>Kālāmas, if you yourselves should consider: “These teachings are unwholesome... you should abandon them.

<div pali>//Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā... atha tumhe kālāmā pajaheyyātha//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.190|AN i 190]])</cite></div>
</blockquote>

__Illustration:__ **[[akusalā]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**

<blockquote>In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.

<div pali>//Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.178|SN iv 178]])</cite></div>
</blockquote>

__Illustration:__ **[[akusalā]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**; **[[kusala]]**, **<span #what_is_spiritually_wholesome>what is spiritually wholesome</span>**

<blockquote>When a bhikkhu is focusing on some meditation object that arouses unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality, then he should focus on some other meditation object connected with what is spiritually wholesome.

<div pali>//Idha bhikkhave bhikkhunā yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi tena bhikkhave bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasikātabbaṁ kusalūpasaṁhitaṁ//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.119|MN i 119]])</cite></div>
</blockquote>

==== kusalo ====

[[en:dictionary:igpt_k#kusalo|➥]] **[[kusalo]]**: (main article see: [[kusala]])

__Illustration:__ **[[kusalo]]**, **<span #well_behaved>well behaved</span>**

<blockquote>Whoever in this world amongst those living the religious life has attained the [supreme] attainment, who is well behaved always, who understands the teaching, who is attached to nothing, who is liberated [from perceptually obscuring states], and in whom there are no states of repugnance, he is one of good conduct.

<div pali>//Yo idha caraṇesu pattipatto kusalo sabbadā ājānāti dhammaṁ//\\ //Sabbattha na sajjati vimutto paṭighā yassa na santi caraṇavā so//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.536|Snp 536]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalo]]**, **<span #proficient>proficient</span>**

<blockquote>In a moment I can fashion the bodily forms of 100,000 people. I am proficient in supernormal transformations. I am master of psychic power.

<div pali>//Ahaṁ vikubbanāsu kusalo vasībhūtomhi iddhiyā//. <cite>([[:en:tipitaka:sltp:th_utf8#v.1194|Tha 1194]])</cite></div>
</blockquote>

A meditator (//[[jhāyī]]//) can be:

<blockquote>• proficient in attaining inward collectedness but improficient in maintaining inward collectedness

<div pali>//samādhismiṁ samāpattikusalo hoti na samādhismiṁ ṭhitikusalo.//</div>

• proficient in maintaining inward collectedness but improficient in emerging from inward collectedness

<div pali>//samādhismiṁ ṭhitikusalo hoti na samādhismiṁ vuṭṭhānakusalo//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.264|SN iii 264]]-269)</cite></div>

Someone declares his arahantship. The Perfect One or his disciple who is a meditator, proficient in attaining inward collectedness, proficient in reading others’ minds, proficient in reading the habits of others’ minds, closely examines, questions and talks with him.

<div pali>//tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanugāhati samanubhāsati//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.155|AN v 155]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalo]]**, **<span #knowledgeable>knowledgeable</span>**

<blockquote>On what grounds, bhante, can a bhikkhu be called knowledgeable about elements of existence?

<div pali>//Kittāvatā pana bhante dhātukusalo bhikkhu ti alaṁ vacanāyā ti.//</div>

There are these eighteen elements of sensation, Ānanda:

<div pali>//Aṭṭhārasa kho imā ānanda dhātuyo: //</div>

The phenomenon of sight... phenomenon of the mental field of sensation.

<div pali>//cakkhudhātu... manoviññāṇadhātu ti//</div>

Through knowing and seeing these eighteen elements of sensation [according to reality], Ānanda, a bhikkhu can be called knowledgeable about elements of existence.

<div pali>//Imā kho ānanda aṭṭhārasa dhātuyo yato jānāti passati ettāvatā pi kho ānanda dhātukusalo bhikkhū ti alaṁ vacanāyā ti//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.062|MN iii 62]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalo]]**, **<span #knowledgeable>knowledgeable</span>**; **[[akusalo]]**, **<span #ignorant>ignorant</span>**

<blockquote>‘The man ignorant of the path’ represents the common man.

<div pali>//puriso amaggakusalo ti kho tissa puthujjanassetaṁ adhivacanaṁ//</div>

‘The man knowledgeable about the path’ represents the Perfect One, the Arahant, the Perfectly Enlightened One.

<div pali>//Puriso maggakusalo ti kho tissa tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.108|SN iii 108]]-9)</cite></div>
</blockquote>

__Illustration:__ **[[kusalo]]**, **<span #pandit>pandit</span>**

<blockquote>Maintaining their own dogmatic views, contentious, different [so-called] pandits say: “Whoever knows this knows Perfect Truth. Whoever rejects it is not spiritually perfected.”

<div pali>//Sakaṁ sakaṁ diṭṭhiṁ paribbasānā vigayha nānā kusalā vadanti//\\ //Yo evaṁ jānāti sa vedi dhammaṁ idaṁ paṭikkosamakevalī so//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.978|Snp 978]])</cite></div>
</blockquote>

__Illustration:__ **[[kusalo]]**, **<span #expert>expert</span>**

<blockquote>Bhante, I am well known as a charioteer, and an expert in the parts of a chariot. All the parts of a chariot are well known to me.

<div pali>//Ahaṁ hi bhante rathiko saññato kusalo rathassa aṅgapaccaṅgānaṁ sabbāni me rathassa aṅgapaccaṅgāni suviditāni//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.395|MN i 395]]-6)</cite></div>
</blockquote>

==== kusalena ====

[[en:dictionary:igpt_k#kusalena|➥]] **[[kusalena]]**: (main article see: [[kusala]])

__Illustration:__ **[[kusalena]]**, **<span #proficient>proficient</span>**

<blockquote>With [the assistance of] the enlightened kinsman of the Sun clan, who is proficient in methods of teaching, having applied myself properly [to the eightfold path] I removed my mind from states of individual existence

<div pali>//Upāyakusalenāhaṁ buddhenādiccabandhunā// \\ //Yoniso paṭipajjitvā bhave cittaṁ udabbahinti//. <cite>([[:en:tipitaka:sltp:th_utf8#v.158|Tha 158]])</cite></div>
</blockquote>

==== akusala ====

[[en:dictionary:igpt_k#akusala|➥]] **[[akusala]]**: (main article see: [[kusala]])

__Illustration:__ **[[akusala]]**, **<span #improficient>improficient</span>**

<blockquote>Then that poor tailor, having kneaded mud and made bricks, erected wattle and daub walls. But because he was improficient, the piling was crooked and the wall fell down.

<div pali>//Atha kho so daḷiddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuḍḍaṁ uṭṭhāpesi. Tena akusalakena citā vaṅkā bhitti paripati//. <cite>(Vin.2.159)</cite></div>
</blockquote>

__Illustration:__ **[[akusala]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**

<blockquote>How is a bhikkhu an ascetic?

<div pali>//Kathañca bhikkhave bhikkhu samaṇo hoti? //</div>

He has quieted down unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.

<div pali>//Samitāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇīyā//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.280|MN i 280]])</cite></div>

There are these three kinds of spiritually unwholesome thinking (//[[akusalavitakkā]]//). Which three?

• thinking concerned with not wanting to be despised;

<div pali>//[[anavaññattipaṭisaṁyutto vitakko]]//</div>

• thinking concerned with gains, honour, and renown

<div pali>//[[lābhasakkārasilokapaṭisaṁyutto vitakko]]//</div>

• thinking concerned with feeling sorry for others

<div pali>//[[parānuddayatāpaṭisaṁyutto vitakko]]//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.072|Iti 72]])</cite></div>
</blockquote>
==== akusalo ====

[[en:dictionary:igpt_k#akusalo|➥]] **[[akusalo]]**: (main article see: [[kusala]])

__Illustration:__ **[[akusalo]]**, **<span #unknowledgeable>unknowledgeable</span>**

<blockquote>A cowherd cannot help his herd to prosper if he does not know about bodily form, and is unknowledgeable about physical characteristics

<div pali>//na rūpaññū hoti na lakkhaṇa kusalo hoti//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.359|AN v 359]])</cite></div>
</blockquote>

==== akusale ====

[[en:dictionary:igpt_k#akusale|➥]] **[[akusale]]**: (main article see: [[kusala]])

__Illustration:__ **[[akusale]]**, **<span #badly_behaved>badly behaved</span>**

<blockquote>Bhante, a transgression overcame us, in that, foolishly, stupidly, and badly behaved, we suspended a pure bhikkhu, not an offender, without cause, without reason.

<div pali>//accayo no bhante accagamā yathā bāle yathā mūḷhe yathā akusale ye mayaṁ suddhaṁ bhikkhuṁ anāpattikaṁ avatthusmiṁ akāraṇe ukkhipimha//. <cite>(Vin.1.315)</cite></div>
</blockquote>

==== akusalaṁ ====

[[en:dictionary:igpt_k#akusalaṁ|➥]] **[[akusalaṁ]]**: (main article see: [[kusala]])

__Illustration:__ **[[akusalaṁ]]**, **<span #badly_behaved>badly behaved</span>**

<blockquote>‘A transgression overcame me, bhante, in that, foolishly, stupidly, and badly behaved, I deprived my father of life―a righteous man, a righteous king―for the sake of sovereign rulership.’

<div pali>//Accayo maṁ bhante accagamā yathābālaṁ yathāmūḷhaṁ yathā akusalaṁ yo’haṁ pītaraṁ dhammikaṁ dhammarājānaṁ issariyassa kāraṇā jīvitā voropesiṁ//. <cite>([[:en:tipitaka:sltp:dn_i_utf8#pts.085|DN i 85]])</cite></div>
</blockquote>

__Illustration:__ **[[akusalaṁ]]**, **<span #spiritually_unwholesome>spiritually 
unwholesome</span>**; **[[kusalaṁ]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**

<blockquote>Conduct produced from, born of, due to, originated by greed, hatred, and undiscernment of reality is spiritually unwholesome and blameworthy.

<div pali>//yaṁ bhikkhave lobhapakataṁ... dosapakataṁ... mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ //</div>

It has unpleasant karmic consequences and leads to the [further] origination of karmically consequential conduct. It does not lead to the ending of karmically consequential conduct.

<div pali>//taṁ kammaṁ dukkhavipākaṁ taṁ kammaṁ kammasamudayāya saṁvattati. Na taṁ kammaṁ kammanirodhāya saṁvattati.//</div>

Conduct produced from, born of, due to, originated by non-greed, non-hatred, and discernment of reality is spiritually wholesome and blameless.

<div pali>//yaṁ bhikkhave alobho... adoso... amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ. Taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ //</div>

It has pleasant karmic consequences and leads to the ending of karmically consequential conduct. It does not lead to the origination of karmically consequential conduct.

<div pali>//taṁ kammaṁ sukhavipākaṁ taṁ kammaṁ kammanirodhāya. Na taṁ kammaṁ kammasamudayāya saṁvattati//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.263|AN i 263]])</cite></div>
</blockquote>
==== kusalesu ====

[[en:dictionary:igpt_k#kusalesu|➥]] **[[kusalesu]]**: (main article see: [[kusala]])

__Illustration:__ **[[kusalesu]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**

<blockquote>Also, bhante, the Blessed One’s teaching concerning spiritually wholesome factors is unsurpassed.

<div pali>//Aparaṁ pana bhante etadānuttariyaṁ yathā bhagavā dhammaṁ deseti kusalesu dhammesu.//</div>

That is, these spiritually wholesome factors: the [contemplation of the] four bases of mindfulness, the four modes of right inward striving, the four paths to psychic power, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the eightfold path.

<div pali>//Tatrime kusalā dhammā seyyathīdaṁ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.102|DN iii 102]])</cite></div>

He was resolute in applying himself to spiritually wholesome factors... By undertaking that karmically consequential conduct, heaping it up, lavishly and abundantly, with the demise of the body at death he was reborn in the realm of happiness, in the heavenly worlds.

<div pali>//daḷhasamādāno ahosi kusalesu dhammesu... so tassa kammassa katattā upacitattā ussannattā vipulantā kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ upapajjati//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.145|DN iii 145]]-6)</cite></div>
</blockquote>

==== kusalānaṁ ====

[[en:dictionary:igpt_k#kusalānaṁ|➥]] **[[kusalānaṁ]]**: (main article see: [[kusala]])

__Illustration:__ **[[kusalānaṁ]]**, **<span #spiritually_wholesome>spiritually wholesome</span>**; **[[akusalānaṁ]]**, **<span #spiritually_unwholesome>spiritually unwholesome</span>**

<blockquote>If, friends, one could enter and abide amidst spiritually unwholesome factors and dwell happily in this very lifetime, without distress, vexation, and anguish, and if, with the break up of the body, after death, one could expect the realm of happiness, then the Blessed One would not praise the abandonment of spiritually unwholesome factors.

<div pali>//Akusale cāvuso dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho kāyassa ca bhedā parammaraṇā sugati pāṭikaṅkhā nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya.//</div>

But because one who enters and abides amidst spiritually unwholesome factors abides in misery in this very lifetime, with distress, vexation, and anguish, and because he can expect [rebirth in] the plane of misery with the demise of the body at death, the Blessed One praises the abandonment of spiritually unwholesome factors.

<div pali>//Yasmā ca kho āvuso. Akusale dhamme upasampajja viharato diṭṭheva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho kāyassa ca bhedā parammaraṇā duggati pāṭikaṅkhā tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti.//</div>

“If, friends, one who enters and abides amidst spiritually wholesome factors would abide in misery in this very lifetime, with distress, vexation, and anguish, and if, with the demise of the body at death, he could expect [rebirth in] the plane of misery, then the Blessed One would not praise the undertaking of spiritually wholesome factors.

<div pali>//Kusale cāvuso dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho kāyassa ca bhedā parammaraṇā duggati pāṭikaṅkhā nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya//</div>

But because one who enters and abides amidst spiritually wholesome factors abides happily in this very lifetime, without distress, vexation, and anguish, and because he can expect the realm of happiness with the demise of the body at death, the Blessed One praises the undertaking of spiritually wholesome factors.”

<div pali>//Yasmā ca kho āvuso kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho kāyassa ca bhedā parammaraṇā sugati pāṭikaṅkhā tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī ti//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.008|SN iii 8]]-9)</cite></div>

It is by the undertaking of spiritually wholesome factors that this merit increases.

<div pali>//Kusalānaṁ bhikkhave dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhati//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.058|DN iii 58]])</cite></div>
</blockquote>

===== kevalin =====

[[en:dictionary:igpt_k#kevalin|➥]] **[[kevalin]]**:

=== Renderings ===

  * for **[[kevalin]]**:
    * one who is spiritually perfected
    * one who is fully accomplished
  * for **[[brahmacariyassa kevalin]]**:
    * spiritually perfected through living the religious life
  * [[en:dictionary:kevalin#kevalin]]
  * [[en:dictionary:kevalin#kevalī]]: spiritually perfected
  * [[en:dictionary:kevalin#kevalinaṁ]]: spiritually perfected
  * [[en:dictionary:kevalin#brahmacariyassa kevalī]]: spiritually perfected through living the religious life
  * [[en:dictionary:kevalin#kevalino]]: spiritually perfected; fully accomplished

=== Introduction ===

**Brahmacariyassa kevalin**

In translating the genitive/dative case in //[[brahmacariyassa kevalin]]// we follow the instrumental case suggested in Norman’s rendering, which at [[:en:tipitaka:sltp:th_utf8#v.679|Tha 679]] is ‘perfected in living the holy life.’ Our solution is ‘through living the religious life,’ as follows:

<blockquote> • One who has abandoned birth and death is spiritually perfected through living the religious life.

<div pali>//Pahīnajātimaraṇo brahmacariyassa kevalī//. <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.162|AN i 162]]; [[:en:tipitaka:sltp:an_ii_utf8#pts.023|AN ii 23]])</cite></div>
</blockquote>

=== Illustrations ===

==== kevalī ====

[[en:dictionary:igpt_k#kevalī|➥]] **[[kevalī]]**: (main article see: [[kevalin]])

__Illustration:__ **[[kevalī]]**, **<span #spiritually_perfected>spiritually perfected</span>**

<blockquote>He who set rolling the Wheel of the Teaching having overcome [Māra and his army], spiritually perfected, tenderly concerned for all beings.

<div pali>//Yo dhammacakkaṁ abhibhuyya kevalī pavattayī sabbabhūtānukampī//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.009|AN ii 9]])</cite></div>
</blockquote>

__Comment:__

Other suttas show how //[[abhibhuyya]]// should be parenthesised:

<blockquote> • having overcome Māra and his army

<div pali>//Māraṁ sasenaṁ abhibhuyya// <cite>([[:en:tipitaka:sltp:it_utf8#pts.041|Iti 41]])</cite></div>

• having overcome Māra’s tie [that ties one to renewed states of individual existence].

<div pali>//[[Abhibhuyya mārasaṁyogaṁ]]//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.733|Snp 733]])</cite></div>

Maintaining their own dogmatic views, contentious, different [so-called] pandits say: “Whoever knows this knows Perfect Truth. Whoever rejects it is not spiritually perfected.”

<div pali>//Sakaṁ sakaṁ diṭṭhiṁ paribbasānā vigayha nānā kusalā vadanti//\\ //Yo evaṁ jānāti sa vedi dhammaṁ idaṁ paṭikkosamakevalī so//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.978|Snp 978]])</cite></div>

‘Those who assert a doctrine different from this have strayed from spiritual purity. They are not spiritually perfected.’ Non-Buddhist ascetics each say this because they are passionately attached to their own dogmatic views.

<div pali>//Aññaṁ ito yābhivadanti dhammaṁ aparaddhā suddhimakevalī te//\\ //Evampi titthiyā puthuso vadanti sandiṭṭhirāgena hi tebhirattā//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.891|Snp 891]])</cite></div>

A bhikkhu who has abandoned five factors and is possessed of five factors, in this teaching and training system is called spiritually perfected, one who has fulfilled [the religious life], the unexcelled person.

<div pali>//Pañcaṅgavippahīno bhikkhave bhikkhu pañcaṅgasamannāgato imasmiṁ dhammavinaye kevalī vusitavā uttamapuriso ti vuccati//</div>

In what way has a bhikkhu abandoned five factors?

<div pali>//Kathañca bhikkhave bhikkhu pañcaṅgavippahīno hoti//</div>

In this regard, abandoned by a bhikkhu are sensuous hankering, ill will, lethargy and torpor, restlessness and anxiety, and doubt [about the excellence of the teaching]. In this way a bhikkhu has abandoned five factors.

<div pali>//Idha bhikkhave bhikkhuno kāmacchando pahīno hoti vyāpādo pahīno hoti thīnamiddhaṁ pahīnaṁ hoti uddhacchakukkuccaṁ pahīnaṁ hoti vicikicchā pahīnā hoti evaṁ kho bhikkhave bhikkhu pañcaṅgavippahīno hoti.//</div>

In what way is a bhikkhu possessed of five factors?

<div pali>//Kathañca bhikkhave bhikkhu pañcaṅgasamannāgato hoti://</div>

In this regard a bhikkhu is possessed of the aggregate of a finished disciple’s virtuous practices, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states].

<div pali>//Idha bhikkhave bhikkhu asekhena sīlakkhandhena samannāgato hoti asekhena samādhikkhandhena samannāgato hoti asekhena paññākkhandhena samannāgato hoti asekhena vimuttikkhandhena samannāgato hoti asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti evaṁ kho bhikkhave bhikkhu pañcaṅgasamannāgato hoti.//</div>

A bhikkhu who has abandoned five factors and is possessed of five factors, in this teaching and training system is called spiritually perfected, one who has fulfilled [the religious life], the unexcelled person.

<div pali>//Pañcaṅgavippahīno bhikkhave bhikkhu pañcaṅgasamannāgato imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccatī ti//. <cite>([[:en:tipitaka:sltp:an_v_utf8#pts.016|AN v 16]])</cite></div>
</blockquote>

==== kevalinaṁ ====

[[en:dictionary:igpt_k#kevalinaṁ|➥]] **[[kevalinaṁ]]**: (main article see: [[kevalin]])

__Illustration:__ **[[kevalinaṁ]]**, **<span #spiritually_perfected>spiritually perfected</span>**

<blockquote>The one who is spiritually perfected, the great Seer, one whose //[[āsava]]s// are destroyed, whose fretting has subsided.

<div pali>//kevalinaṁ mahesiṁ khīṇāsavaṁ kukkuccavūpasantaṁ//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.167|SN i 167]]; [[:en:tipitaka:sltp:sn_utf8#v.82|Snp 82]])</cite></div>
</blockquote>

==== brahmacariyassa kevalī ====

[[en:dictionary:igpt_k#brahmacariyassa kevalī|➥]] **[[brahmacariyassa kevalī]]**: (main article see: [[kevalin]])

__Illustration:__ **[[brahmacariyassa kevalī]]**, **<span #spiritually_perfected_through_living_the_religious_life>spiritually perfected through living the religious life</span>**

<blockquote>He who knows the mind purified [of the five hindrances], who is completely freed from attachment, and who has abandoned birth and death is spiritually perfected through living the religious life.

<div pali>//Cittaṁ visuddhaṁ jānāti muttaṁ rāgehi sabbaso//\\ //Pahīnajātimaraṇo brahmacariyassa kevalī//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.144|MN ii 144]])</cite></div>
</blockquote>

__Comment:__

Mind purified [of the five hindrances] (//[[cittaṁ visuddhaṁ]]//) is justified by this quote

• Having abandoned the [five] hindrances, [be] pure

<div pali>//nīvaraṇāni pahāya visuddho//. <cite>([[:en:tipitaka:sltp:th_utf8#v.1222|Tha 1222]])</cite></div>

==== kevalino ====

[[en:dictionary:igpt_k#kevalino|➥]] **[[kevalino]]**: (main article see: [[kevalin]])

__Illustration:__ **[[kevalino]]**, **<span #spiritually_perfected>spiritually perfected</span>**

<blockquote>Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected, with egos restrained.

<div pali>//Ye ve asattā vicaranti loke akiñcanā kevalino yatattā//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.490|Snp 490]])</cite></div>

Those who are liberated [from perceptually obscuring states] are spiritually perfected.

<div pali>//ye suvimuttā te kevalino//</div>

Those who are spiritually perfected, the round of rebirth for them is not to be discerned.

<div pali>//ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya//. <cite>([[:en:tipitaka:sltp:sn_iii_utf8#pts.063|SN iii 63]])</cite></div>
</blockquote>

__Illustration:__ **[[kevalino]]**, **<span #fully_accomplished>fully accomplished</span>**

<blockquote>We are fully accomplished in whatever [knowledge] is taught by masters of threefold Vedic knowledge. We are experts in linguistics and grammar. We match our teachers in recitation.

<div pali>//Tevijjānaṁ yadakkhātaṁ tatra kevalino’smase//\\ //Padakasmā veyyākaraṇā jappe ācariyasādisā//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.595|Snp 595]]; [[:en:tipitaka:sltp:mn_ii_utf8#pts.196|MN ii 196]])</cite></div>
</blockquote>

===== kovida =====

[[en:dictionary:igpt_k#kovida|➥]] **[[kovida]]**:

=== Renderings ===

  * for **[[kovida]]**:
    * expert
    * knowledgeable
    * proficient [in discerning]
    * proficient
  * for **[[akovida]]**:
    * ignorant
  * [[en:dictionary:kovida#kovida]]
  * [[en:dictionary:kovida#kovidā]]: experts; knowledgeable; proficient [in discerning]
  * [[en:dictionary:kovida#kovidaṁ]]: knowledgeable
  * [[en:dictionary:kovida#kovido]]: knowledgeable; proficient [in discerning]
  * [[en:dictionary:kovida#akovido]]: ignorant
  * [[en:dictionary:kovida#akovidā]]: ignorant
  * [[en:dictionary:kovida#akovide]]: ignorant

=== Illustrations ===

==== kovidā ====

[[en:dictionary:igpt_k#kovidā|➥]] **[[kovidā]]**: (main article see: [[kovida]])

__Illustration:__ **[[kovidā]]**, **<span #experts>experts</span>**

<blockquote>Experts in body marks and conformations (i.e. physiognomists)

<div pali>//[[vyañjananimittakovidā]]//. <cite>([[:en:tipitaka:sltp:dn_iii_utf8#pts.152|DN iii 152]])</cite></div>
</blockquote>

__Illustration:__ **[[kovidā]]**, **<span #knowledgeable>knowledgeable</span>**

<blockquote>Knowledgeable about the fruit of conduct

<div pali>//[[kammavipākakovidā]]//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.653|Snp 653]])</cite></div>

The enlightenened, those knowledgeable about merit, praise this kind of sacrifice.

<div pali>//Yañña metaṁ pasaṁsanti buddhā puññassa kovidā//. <cite>([[:en:tipitaka:sltp:an_ii_utf8#pts.044|AN ii 44]])</cite></div>
</blockquote>

__Illustration:__ **na... [[kovidā]]**, **<span #ignorant>ignorant</span>**

<blockquote>I do not approve of their teachings; they are ignorant of the Buddha’s teaching.

<div pali>//na tesaṁ dhammaṁ rocemi na te dhammassa kovidā//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.133|SN i 133]])</cite></div>
</blockquote>

__Illustration:__ **[[kovidā]]**, **proficient [in discerning]**

<blockquote>Proficient [in discerning] the ways of others’ minds.

<div pali>//[[cetopariyāyakovidā]]//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.146|SN i 146]])</cite></div>
</blockquote>

==== kovidaṁ ====

[[en:dictionary:igpt_k#kovidaṁ|➥]] **[[kovidaṁ]]**: (main article see: [[kovida]])

__Illustration:__ **[[kovidaṁ]]**, **<span #knowledgeable>knowledgeable</span>**

<blockquote>One who is knowledgeable about birth and death

<div pali>//[[jātimaraṇakovidaṁ]]//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.484|Snp 484]])</cite></div>

Knowledgeable about what is the Path and what is not the Path

<div pali>//[[maggāmaggassa kovidaṁ]]//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.196|MN ii 196]])</cite></div>
</blockquote>

==== kovido ====

[[en:dictionary:igpt_k#kovido|➥]] **[[kovido]]**: (main article see: [[kovida]])

__Illustration:__ **[[kovido]]**, **<span #knowledgeable>knowledgeable</span>**

<blockquote>Our teacher is knowledgeable about the Deathless.

<div pali>//satthā no amatassa kovido//. <cite>([[:en:tipitaka:sltp:th_utf8#v.21|Tha 21]])</cite></div>

He is knowledgeable about the path to safety from [the danger of] bondage [to individual existence].

<div pali>//So yogakkhemassa pathassa kovido ti//. <cite>([[:en:tipitaka:sltp:th_utf8#v.69|Tha 69]])</cite></div>

The Blessed One is the knower of the Path, the finder of the Path, knowledgeable about the Path.

<div pali>//maggaññu maggavidū maggakovido//. <cite>([[:en:tipitaka:sltp:mn_iii_utf8#pts.008|MN iii 8]])</cite></div>

Knowledgeable about the teaching of spiritually outstanding people

<div pali>//[[sappurisadhammassa kovido]]//. <cite>([[:en:tipitaka:sltp:mn_i_utf8#pts.135|MN i 135]])</cite></div>

Knowledgeable about the aspects of an offence and its removal

<div pali>//[[Āpattivuṭṭhānapadassa kovido]]//. <cite>(Vin.1.359)</cite></div>
</blockquote>

__Illustration:__ **[[kovido]]**, **proficient [in discerning]**

<blockquote>One who is proficient [in discerning] the telltale signs of the mind.

<div pali>//[[Cittanimittassa kovido]]//. <cite>([[:en:tipitaka:sltp:th_utf8#v.85|Tha 85]])</cite></div>
</blockquote>

__Illustration:__ **[[kovido]]**, **<span #proficient>proficient</span>**

<blockquote>I am a master of the three final knowledges. I am an outstanding meditator, proficient in [attaining] inward calm.

<div pali>//Tevijjohaṁ mahājhāyī cetosamathakovido//. <cite>([[:en:tipitaka:sltp:th_utf8#v.112|Tha 112]])</cite></div>

Then he, proficient and knowledgeable in questions, asked me [the Boy’s] Questions.

<div pali>//Tato pañhe apucchi maṁ pañhānaṁ kovido vidū//. <cite>([[:en:tipitaka:sltp:th_utf8#v.482|Tha 482]])</cite></div>

Proficient in the use of conventional expressions and vocabulary

<div pali>//[[niruttipadakovido]]//. <cite>([[:en:tipitaka:sltp:th_utf8#v.1028|Tha 1028]])</cite></div>

Proficient in analysis

<div pali>// vibhaṅgakovido//. <cite>(Vin.1.359)</cite></div>

Proficient at obstructing his opponents

<div pali>//[[Paccatthikānañca visandhikovido]]//. <cite>(Vin.1.359)</cite></div>
</blockquote>

==== akovido ====

[[en:dictionary:igpt_k#akovido|➥]] **[[akovido]]**: (main article see: [[kovida]])

__Illustration:__ **[[akovido]]**, **<span #ignorant>ignorant</span>**

<blockquote>The ignorant Everyman, who has no regard for the Noble Ones and is ignorant of and uninstructed in their teaching

<div pali>//assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.286|SN iv 286]]-7)</cite></div>
</blockquote>

==== akovidā ====

[[en:dictionary:igpt_k#akovidā|➥]] **[[akovidā]]**: (main article see: [[kovida]])

__Illustration:__ **[[akovidā]]**, **<span #ignorant>ignorant</span>**

<blockquote>But simpletons ignorant of the teaching do not understand it even in its presence.

<div pali>//Santike na vijānanti magā dhammassa akovidā//. <cite>([[:en:tipitaka:sltp:sn_iv_utf8#pts.128|SN iv 128]])</cite></div>
</blockquote>

==== akovide ====

[[en:dictionary:igpt_k#akovide|➥]] **[[akovide]]**: (main article see: [[kovida]])

__Illustration:__ **[[akovide]]**, **<span #ignorant>ignorant</span>**

<blockquote>The fire of undiscernment of reality burns those who are undiscerning of reality, who are ignorant of the noble teaching.

<div pali>//mohaggi pana sammūḷhe ariyadhamme akovide//. <cite>([[:en:tipitaka:sltp:it_utf8#pts.092|Iti 92]])</cite></div>
</blockquote>

__Illustration:__ **[[akovidā]]**, **<span #ignorant>ignorant</span>**

<blockquote>Those people are ignorant of the teaching who think he is a fool, the one who is a healer of both himself and the other.

<div pali>//Ubhinnaṁ tikicchantaṁ taṁ attano ca parassa ca//\\ //Janā maññanti bālo ti ye dhammassa akovidā//. <cite>([[:en:tipitaka:sltp:th_utf8#v.444|Tha 444]])</cite></div>
</blockquote>

===== kvaci =====

[[en:dictionary:igpt_k#kvaci|➥]] **[[kvaci]]**:

=== Renderings ===

  * for **[[kvaci]]**:
    * anywhere
    * in any way
  * [[en:dictionary:kvaci#kvaci]]:
  * [[en:dictionary:kvaci#kvacani]]: in any way

=== Introduction ===

**Tautology: ‘all directions anywhere’**

Kvaci means ‘anywhere’ <cite>(PED)</cite>, but it is commonly paired with another locative adverb so it becomes redundant. For instance, ‘all directions anywhere’:

<blockquote> • On traversing all directions with the mind one finds no one anywhere more beloved oneself.

<div pali>//Sabbā disā anuparigamma cetasā//\\ //Nevajjhagā piyataramattanā kvaci//. <cite>([[:en:tipitaka:sltp:ud_utf8#pts.047|Uda 47]])</cite></div>
</blockquote>

**Tautology: ‘in any place anywhere’**

Or ‘in any place anywhere’ in the mocking, ironic, improbable verse:

<blockquote> • If there exists any place anywhere where without work one won’t decline, that indeed is the Untroubled’s path.

<div pali>//Sace atthi akammena koci kvaci na jīvati nibbānassa hi so maggo//. <cite>([[:en:tipitaka:sltp:sn_i_utf8#pts.218|SN i 218]])</cite></div>
</blockquote>

**Emphasis: ‘in any way’**

Sometimes //[[kvaci]]// implies the emphasis, ‘in any way’:

<blockquote>1) Though a youth, he is not attached in any way.

<div pali>//yo yobbane nopanibajjhate kvaci//. <cite>([[:en:tipitaka:sltp:sn_utf8#v.218|Snp 218]])</cite></div>

2) May attachment to charming things of any kind never in any way or in any place surge within me;

<div pali>//Mā me kvacani katthaci kiñcana rajanīyesu dhammesu rāgo udapādi//. <cite>([[:en:tipitaka:sltp:an_iii_utf8#pts.170|AN iii 170]])</cite></div>
</blockquote>

**Other renderings: DOP and Bodhi**

DOP seems to reject the emphatic effect of //[[kvacani]]//, because it explains it as ‘somewhere, anywhere, in or regard to anything.’ But Bodhi accepts it, saying ‘Let no lust at all arise in me anywhere in any way regarding things provocative of lust’ <cite>(NDB p.762)</cite>.

=== Illustrations ===

==== kvacani ====

[[en:dictionary:igpt_k#kvaci#kvacani|➥]] **[[kvacani]]**:

__ Illustration:__ **[[kvacani]]**, **in any way**

<blockquote>• I am not in any way anything “belonging to anyone”

<div pali>//nāhaṁ kvacani kassaci kiñcanatasmiṁ//</div>

... And not in any way is there anywhere anything “belonging to me.”

<div pali>//na ca mama kvacani katthaci kiñcanatātthī ti//. <cite>([[:en:tipitaka:sltp:mn_ii_utf8#pts.263|MN ii 263]]-4, [[:en:tipitaka:sltp:an_i_utf8#pts.206|AN i 206]], [[:en:tipitaka:sltp:an_ii_utf8#pts.176|AN ii 176]]-7)</cite></div>
</blockquote>

__Comment:__

The [[Uposatha Sutta]] <cite>([[:en:tipitaka:sltp:an_i_utf8#pts.206|AN i 206]])</cite> says the particular application of this contemplation is in personal relationships, where:

<blockquote>1) a man’s parents know him as their son, and he knows them as his parents

<div pali>//ayaṁ amhākaṁ putto ti so pi jānāti ime mayhaṁ mātāpitaro ti//.</div>

2) a man’s slaves and servants know him as their master, and he knows them as his slaves and servants

<div pali>//ayaṁ amhākaṁ ayyo ti. So pi jānāti ime mayhaṁ dāsakammakaraporisā ti.//</div>
</blockquote>

This reflection therefore helps overcome the idea that beings possess each other.

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page initially given by: [[user:Johann:index|Johann]]
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