A New Course in Reading Pali

Lesson III - Readings

Exercise 1

«Bhante Naagasena, atthi koci satto, yo imamhaa kaayaa añña.m kaaya.m sa.mkamatii?» ti.
“Venerable Nagasena, is there any being which transmigrates from one body to another?”

«Na hi, mahaaraajaa» ti.
“Indeed not, great king.”

«Yadi, bhante Naagasena , imamhaa kaayaa añña.m kaaya.m sa.mkamanto natthi, nanu mutto bhavissati paapakehi kammehii?»ti.
“If, venerable Nagasena, there is nobody who transmigrates from one body to another, then will not one be released from bad deeds?”

«AAma, mahaaraaja. Yadi na pa.tisandaheyya, mutto bhavissati paapakehi kammehi. Yasmaa ca kho, mahaaraaja, pa.tisandahati, tasmaa na parimutto paapakehi kammehii» ti.
“Yes, great king. If one is not reborn, then one is released from bad deeds. But indeed because one is reborn, great king, then one is not fully released from bad deeds.”

(Miln. III.5.7. Buddhavaggo, Aññakaayasa"nkamanapañho)

«Bhante Naagasena, na ca sa.mkamati, pa.tisandahati caa?» ti.
“Venerable Nagasena, one does not transmigrate and one is reborn?”

«AAma, mahaaraaja, na ca sa.mkamati pa.tisandahati caa»ti.
“Yes, great king, one does not transmigrate and one is reborn.”

«Katham, bhante Naagasena, na ca sa.mkamati pa.tisandahati ca? Opamma.m karohii» ti.
“How, venerable Nagasena, is it that one does not transmigrate and one is reborn? Give me an analogy.”

«Yathaa, mahaaraaja, kocideva puriso padiipato padiipa.m padiipeyya, kinnu kho so, mahaaraaja, padiipo padiipamhaa sa.mkamanto?» ti.
“Just as, great king, if someone kindled one lamp from another, is it indeed so, great king, that the lamp would transmigrate from the other lamp?”

«Na hi bhante» ti.
“Certainly not, venerable sir.”

«Evameva kho, mahaaraaja, na ca sa.mkamati pa.tisandahati caa» ti.
“Indeed just so, great king, one does not transmigrate and one is reborn.”

(Miln. III.5.5. Buddhavaggo, Asa.mkamanapa.tisandahanapañho)

Exercise 2

“Ta.m ki.m maññatha, Saa.lhaa, atthi lobho” ti?
“So what do you think, Salha, does greed exist?”

“Eva.m, bhante.”
“Yes, venerable sir.”

“Abhijjhaa ti kho aha.m, Saa.lhaa, etamattha.m vadaami. Luddho kho aya.m, Saa.lhaa, abhijjhaaluu paa.nam pi hanati, adinnam pi aadiyati, paradaaram pi gacchati, musaa pi bha.nati … ya.m'sa hoti diigharattaa.m ahitaaya dukkhaayaa” ti.
“Indeed I call it covetousness, Salha. A greedy person is a covetous person, and also kills living beings, takes what is not given, commits adultery, and speaks falsely … which will bring him a long time of harm and suffering.”

“Eva.m, bhante.”
“Yes, venerable sir.”

“Ta.m kim maññatha, Saa.lhaa, atthi doso” ti?
“So what do you think, Salha, does hatred exist?”

“Eva.m, bhante.”
“Yes, venerable sir.”

“Byaapaado ti kho aha.m, Saa.lhaa, etamattha.m vadaami. Du.t.tho kho aya.m, Saa.lhaa, byaapannacitto paa.nam pi hanati, adinnam pi aadiyati, paradaaram pi gacchati, musaa pi bha.nati … ya.msa hoti diigharatta.m ahitaaya dukkhaayaa” ti.
“Indeed I call it malevolence, Salha. A hateful person is a malevolent person, and also kills living beings, takes what is not given, commits adultery, and speaks falsely … which will bring him a long time of harm and suffering.”

“Eva.m, bhante.”
“Yes, venerable sir.”

“Ta.m kim maññatha, Saa.lhaa, atthi moho” ti?
“So what do you think, Salha, does delusion exist?”

“Eva.m, bhante.”
“Yes, venerable sir.”

“Avijjaa ti kho aha.m, Saa.lhaa, etamattha.m vadaami. Muu.lho kho aya.m, Saa.lhaa, avijjaagato paa.nam pi hanati, adinnam pi aadiyati, paradaaram pi gacchati, musaa pi bha.nati … ya.msa hoti diigharatta.m ahitaaya dukkhaayaa” ti.”
“Indeed I call it ignorance, Salha. A deluded person is an ignorant person, and also kills living beings, takes what is not given, commits adultery, and speaks falsely … which will bring him a long time of harm and suffering.”

“Eva.m, bhante.”
“Yes, venerable sir.”

«Ta.m ki.m maññatha, Saa.lhaa, ime dhammaa kusalaa vaa akusalaa vaa» ti?
“So what do you think, Salha, are these mental qualities skillful or unskillful?”

«Akusalaa, bhante.»
“Unskillful, venerable sir.”

«Saavajjaa vaa anavajjaa vaa» ti?
“Reprehensible or commendable?”

«Saavajjaa, bhante.»
“Reprehensible, venerable sir.”

«Viññuugarahitaa vaa viññuppasatthaa vaa» ti?
“Despised by the wise, or praised by the wise?”

«Viññuugarahitaa, bhante.»
“Despised by the wise, venerable sir.”

(A.N. 3.7.6. [3.66] Mahaavaggo, Saa.lhasutta.m)
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-066.html

Exercise 3

Yasmaa ca kho, bhikkhave, sakkaa akusala.m pajahitu.m, tasmaaha.m eva.m vadaami - «akusala.m, bhikkhave, pajahathaa» ti. Akusala.m ca hi’da.m, bhikkhave, pahiina.m ahitaaya, dukkhaaya sa.mvatteyya, naaha.m eva.m vadeyya.m - «akusala.m, bhikkhave, pajahathaa» ti. Yasmaa ca kho, bhikkhave, akusala.m pahiina.m hitaaya sukhaaya sa.mvattati, tasmaaha.m eva.m vadaami - «akusala.m, bhikkhave, pajahathaa» ti.
Because, monks, one can renounce unwholesomeness, then I say thus “monks, renounce unwholesomeness”. Indeed, monks, if the renunciation of unwholesomeness would lead to harm and suffering, I would not say thus “monks, renounce unwholesomeness”. Because, monks, the renunciation of unwholesomeness leads to welfare and happiness, thus I say “monks, renounce unwholesomeness”.

Kusala.m, bhikkhave, bhaavetha. Sakkaa, bhikkhave, kusala.m bhaavetu.m. … Yasmaa ca kho, bhikkhave, sakkaa kusala.m bhaavetu.m, tasmaaha.m eva.m vadaami - «kusala.m, bhikkhave, bhaavethaa» ti. Kusala.m ca hi’da.m, bhikkhave, bhaavita.m ahitaaya, dukkhaaya sa.mvatteyya, naaha.m eva.m vadeyya.m - «kusala.m, bhikkhave, bhaavethaa» ti. Yasmaa ca kho, bhikkhave, kusala.m bhaavita.m hitaaya, sukhaaya sa.mvattati, tasmaaha.m eva.m vadaami «kusala.m, bhikkhave, bhaavethaa» ti.”
Develop virtue, monks. It is possible, monks, to develop virtue. Because it is possible to develop virtue, then I say thus “monks, develop virtue”. Indeed, monks, if the development of virtue would lead to harm and suffering, I would not say thus “monks, develop virtue”. Because, monks, the development of virtue leads to welfare and happiness, thus I say “monks, develop virtue”.

(A.N. 2.2.19 Adhikara.navaggo)

Lesson III - Further Readings

Exercise 1

“Ta.m ki.m maññatha, Saa.lhaa, atthi alobho” ti?
“So what do you think, Salha, does non-greed exist?”

“Evam, bhante.”
“Yes, venerable sir.”

“Anabhijjhaa’ti kho aha.m, Saa.lhaa, etamattha.m vadaami. Aluddho kho aya.m, Saa.lhaa, anabhijjhaaluu n’eva paa.na.m hanati, na adinna.m aadiyati, na paradaara.m gacchati, na musaa bha.nati, param pi na tathattaaya samaadapeti, ya.m’sa hoti diigharatta.m hitaaya sukhaayaa” ti.
“I call it non-covetousness, Salha. A non-greedy person is a non-covetous person, and does not kill living beings, does not take what is not given, does not commit adultery, does not speak falsely, and does not encourage others to do likewise, which will bring him a long time of welfare and happiness.”

“Evam, bhante.”
“Yes, venerable sir.”

“Ta.m ki.m maññatha, Saa.lhaa, atthi adoso” ti?
“So what do you think, Salha, does non-hatred exist?”

“Evam, bhante.”
“Yes, venerable sir.”

“Abyaapaado’ti kho aha.m, Saa.lhaa, etamattha.m vadaami. Adu.t.tho kho aya.m, Saa.lhaa, abyaapannacitto n’eva paa.na.m hanati, na adinna.m aadiyati, na paradaara.m gacchati, na musaa bha.nati, param pi na tathattaaya samaadapeti, ya.m sa hoti diigharatta.m hitaaya sukhaayaa” ti.
“I call it goodwill, Salha. An amiable person is a person of goodwill, and does not kill living beings, does not take what is not given, does not commit adultery, does not speak falsely, and does not encourage others to do likewise, which will bring him a long time of welfare and happiness.”

“Evam, bhante.”
“Yes, venerable sir.”

“Ta.m kim maññatha, Saa.lhaa, atthi amoho” ti?
“So what do you think, Salha, does non-delusion exist?”

“Evam, bhante.”
“Yes, venerable sir.”

“Vijjaa’ti kho aha.m, Saa.lhaa, etamattha.m vadaami. Amuu.lho kho aya.m, Saa.lhaa, vijjaagato n’eva paa.na.m hanati, na adinna.m aadiyati, na paradaara.m gacchati, na musaa bha.nati, param pi na tathattaaya samaadapeti, ya.m sa hoti diigharatta.m hitaaya sukhaayaa” ti.
“I call it wisdom, Salha. A non-deluded person is a wise person, and does not kill living beings, does not take what is not given, does not commit adultery, does not speak falsely, and does not encourage others to do likewise, which will bring him a long time of welfare and happiness.”

“Evam, bhante.”
“Yes, venerable sir.”

“Ta.m ki.m ma~n~natha, Saa.lhaa, ime dhammaa kusalaa vaa akusalaa vaa” ti?
“So what do you think, Salha, are these mental qualities skillful or unskillful?”

“Kusalaa, bhante.”
“Skillful, venerable sir.”

“Saavajjaa vaa anavajjaa vaa” ti?
“Reprehensible or commendable?”

“Anavajjaa, bhante.”
“Commendable, venerable sir.”

“Viññuugarahitaa vaa viññuppasatthaa vaa” ti?
“Despised by the wise, or praised by the wise?”

“Viññuppasatthaa, bhante.”
“Praised by the wise, venerable sir.”

“Samattaa samaadinnaa hitaaya sukhaaya sa.mvattanti, no vaa … ?”
“Grasped and accepted this leads to welfare and happiness, doesn’t it …?”

“Samattaa, bhante, samaadinnaa hitaaya sukhaaya sa.mvattantii …” ‘ti.
“Grasped, venerable sir, and accepted this leads to welfare and happiness …”

“… Yadaa tumhe, Saa.lhaa, attanaa’va jaaneyyaatha: ‘ime dhammaa kusalaa, ime dhammaa anavajjaa, ime dhammaa viññuuppasatthaa, ime dhammaa samattaa samaadinnaa hitaaya sukhaaya sa.mvattantii’ti, atha tumhe, Saa.lhaa, upasampajja vihareyyaathaa” ‘ti …
“… When you, Salha, know this for yourselves: ‘these qualities are wholesome, these qualities are commendable, these qualities are praised by the wise, these qualities when accomplished and undertaken lead to welfare and happiness, then, Salha, you will have taken them upon yourselves and will live accordingly’ …”

(A.N. 3.7.6. [3.66] Mahaavaggo, Saa.lhasutta.m)
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-066.html

Exercise 2

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m abhaavita.m akammaniya.m hoti, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, abhaavita.m akammaniya.m hotii” ti.
“Monks, indeed I do not perceive another (any) single thing that when undeveloped is so unworkable, monks, as is the mind. The mind, monks, when undeveloped is unworkable.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m bhaavita.m kammaniya.m hoti, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, bhaavita.m kammaniya.m hotii” ti.
“Monks, indeed I do not perceive another single thing that when developed is so workable, monks, as is the mind. The mind, monks, when developed is workable.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m abhaavita.m mahato anatthaaya sa.mvattati, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, abhaavita.m mahato anatthaaya sa.mvattatii” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped leads to such great misery, monks, as does the mind. The mind, monks, undeveloped leads to great misery.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m bhaavita.m mahato atthaaya sa.mvattati, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, bhaavita.m mahato atthaaya sa.mvattatii" ti.
“Monks, indeed I do not perceive another single thing that when developed leads to such great well-being, monks, as does the mind. The mind, monks, developed leads to great well-being.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m abhaavita.m apaatubhuuta.m mahato anatthaaya sa.mvattati, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, abhaavita.m apaatubhuuta.m mahato anatthaaya sa.mvattatii” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped and not manifested (not made lucid) leads to such great misery, monks, as does the mind. The mind, monks, undeveloped and not manifested leads to great misery.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m bhaavita.m paatubhuuta.m mahato atthaaya sa.mvattati, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, bhaavita.m paatubhuuta.m mahato atthaaya sa.mvattatii” ti.
“Monks, indeed I do not perceive another single thing that when developed and manifested leads to such great well-being, monks, as does the mind. The mind, monks, developed and manifested leads to great well-being.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m abhaavita.m abahuliikata.m mahato anatthaaya sa.mvattati, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, abhaavita.m abahuliikata.m mahato anatthaaya sa.mvattatii” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped and unexercised leads to such great misery, monks, as does the mind. The mind, monks, undeveloped and unexercised leads to great misery.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m bhaavita.m bahuliikata.m mahato atthaaya sa.mvattati, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, bhaavita.m bahuliikata.m mahato atthaaya sa.mvattatii” ti.
“Monks, indeed I do not perceive another single thing that when developed and exercised leads to such great well-being, monks, as does the mind. The mind, monks, developed and exercised leads to great well-being.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m abhaavita.m abahuliikata.m dukkhaadhivaha.m hoti, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, abhaavita.m abahuliikata.m dukkhaadhivaha.m hotii” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped and unexercised is so full of suffering, monks, as is the mind. The mind, monks, undeveloped and unexercised brings suffering.”

“Naaha.m, bhikkhave, añña.m ekadhammam pi samanupassaami, ya.m eva.m bhaavita.m bahuliikata.m sukhaavaha.m hoti, yathayida.m, bhikkhave, citta.m. Citta.m, bhikkhave, bhaavita.m bahuliikata.m sukhaadhivaha.m hotii” ti.
“Monks, indeed I do not perceive another single thing that when developed and exercised is so full of happiness, monks, as is the mind. The mind, monks, developed and exercised brings happiness.”

(A.N. 1.3. [1.21-30] Akammaniyavaggo)

Exercise 3

“Katamañca, bhikkhave, dukkha.m ariyasacca.m?
“What, monks, is the noble truth of suffering?

Jaati pi dukkhaa, jaraa pi dukkhaa, mara.nam pi dukkha.m, … appiyehi sampayogo pi dukkho, piyehi vippayogo pi dukkho‚ ya.m p’iccha.m na labhati tam pi dukkha.m, sa.mkhittena pañc’upaadaanakkhandhaa pi dukkhaa.”
Birth is suffering, old age is suffering, death is suffering, … association with that which is unpleasant is suffering, separation from that which is pleasant is suffering, not getting one’s desire is suffering; in short, the five aggregates of clinging are suffering.”

(D.N. 2.9. [22] Mahaasatipa.t.thaanasutta.m)

Exercise 4

«Bhante Naagasena, ki.mlakkha.na.m viññaa.nan» ti?
“Venerable Nagasena, what is the distinguishing mark of consciousness?”

«Vijaananalakkha.na.m, mahaaraaja, viññaa.nan» ti.
“The distinguishing mark of consciousness, great king, is cognizing.”

«Opamma.m karohii» ti.
“Make a simile.”

«Yathaa, mahaaraaja, nagaraguttiko majjhe nagare si.mghaa.take nisinno passeyya puratthimadisato purisa.m aagacchanta.m, passeyya dakkhi.nadisato purisa.m aagacchanta.m, passeyya pacchimadisato purisa.m aagacchanta.m, passeyya uttaradisato purisa.m aagacchanta.m, evameva kho, mahaaraaja, yañca puriso cakkhunaa ruupa.m passati, ta.m viññaa.nena vijaanaati, yañca sotena sadda.m su.naati, ta.m viññaa.nena vijaanaati, yañca ghaanena gandha.m ghaayati, ta.m viññaa.nena vijaanaati, yañca jivhaaya rasa.m saayati, ta.m viññaa.nena vijaanaati, yañca kaayena pho.t.thabba.m phusati, ta.m viññaa.nena vijaanaati, yañca manasaa dhamma.m vijaanaati, ta.m viññaa.nena vijaanaati.
"Just as, great king, a city-superintendent sitting at the crossroads in the middle of the city could see a person coming from the eastern direction, could see a person coming from the southern direction, could see a person coming from the western direction, and could see a person coming from the northern direction, then indeed, great king, does a person cognize with consciousness a form he sees with the eye, cognize with consciousness a sound he hears with the ear, cognize with consciousness a scent he smells with the nose, cognize with consciousness a taste he savors with the tongue, cognize with consciousness a touch he feels with the body, and cognize with consciousness a mental state he cognizes with the mind.

«Eva.m kho, mahaaraaja, vijaananalakkha.na.m viññaa.nan» ti.
“Indeed thus, great king, the distinguishing mark of consciousness is cognizing.”

«Kallo’si, bhante Naagasenaa» ti.
"You are clever, venerable Nagasena.”

(Miln. III.3.12. Vicaaravaggo, Viññaa.nalakkha.napañho)